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■^ Movements 



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COPYRIGHT DEPOSIT. 



Modern World Movements 




To 
L. C R 

77je mosf Loyal and Helpful of 

Comrades 

In the old T. S. y and in the Great School. 



If amid life's storms and changing weather 
I might give shelter to a soul distressed; 
If to a weary and discouraged brother 
Give assurance of peace and joy and rest; 
If for all his tears and sad repining 
I might change to cheerfulness, his soul — 
Show him each cloud with silver lining, 
"Blest Isles" with gates ajar — his goal — 
I should be blest beyond all earthly treasure ; 
I should be more grateful than words can tell- 
The joy of giving alone can measure 
Our deepest gratitude, where — All is well. 




Aodern World 
movements 

Theosophy and the School of Natural Science 
"The Venerable Brotherhood of India" 



By JIRAH DEWEY BUCK 

M.D., F.T. S., F.G.S., ETC. 
A STUDENT OF BOTH SCHOOLS 

AUTHOR OF "MYSTIC MASONRY'" 
iUCTIVE PSYCHOLC 
'THE LOST WORD FOUND", ETC., ETC. 



FIRST EDITION 



Indo -American Book Co. 

Chicago 1913 



31? 5" 



Copyright 1913, by 
Indo- American Book Co. 



DEC 23 1913 



Published 1 91 3 

®:U36*1338 



CONTENTS 

Chapter I. — Introduction — By TK. 

Chapter II. — General Outline and purpose. Theosophy not a 
revival of Buddhism nor copied from Neoplatonism, Philalethian 
Ethics or Altruism. 

Chapter III. — Behmen's Theosophy aimed to interpret the 
Christian Scriptures: H. P. Blavatsky applied the Vedanta in her 
interpretations: The Book of Dzan : The Esoteric Section : Attack 
upon H. P. B. and Theosophy in N. Y. daily: The Behmen Litera- 
ture, Andreas Freher: Gicklet, Memoirs, translated by Okley, 1780: 
Trithemius : Henry Cornelius Agrippa on the Nature of Spirits, 
Angels of the Hours and Days: Lives of the Adepts: Astrologers, 
Adepts, Magicians, etc: A pretender to Wisdom at Rochester, 
N. Y.: The Ethics of it all. 

Chapter IV. — Theosophy and Behmen in the Seventeenth 
Century: Scandinavian Mythology and Folklore: Goethe and the 
Faust Legend: Jung-Stilling: Dr. Kerner and the Seeress of Pre- 
vorst: Von Reichenbach's "Sick Sensitives": Balzac and his novels: 
The Kalevala and Longfellow's Hiawatha: J. Ralston Skinner and 
his work on Kaballa and Pyramid: Persecution of Behmen by a 
Priest: Behmen's Concepts and Vocabulary: James Pierpont 
Greaves: Pestalozzi and Alexander Campbell: Louis Claude de St. 
Martin of France: Judge Pillars of Tiffin, Ohio: Schopenhauer, 

Chapter V. — Every Great World-Movement centers around 
one leading individual like the Crusades around Peter the Hermit 
or the Reformation around Martin Luther. So Theosophy and 
Madame Blavatsky: Behmen interpreted Theosophy from the 
Christian Scriptures: Blavatsky from the Vedanta. The first three 
years in New York: The first Cremation: Isis Unveiled : Blavatsky 's 
familiarity with Freemasonry: The "Martin Luther of India": 
Founding of "The Theosophist" and "Psychic Notes": Letter 
from H. P. B. at Bombay: "Objects" of the T. S.: The "Es." 
Section: Letter from Bhawami Shankar at Adyar: and from Chac- 
ravarti: His address at the Congress of Religions at Chicago, 
"Uniting the East and the West." 

Chapter VI. — Reorganization of T. S. in America: The "Ameri- 
can Board of Control "; first meetings: The "Occult World", first 
T. S. Monthly published in America: The "Path" began publica- 
tion a year later: The T. S. at the "Congress of Religions" at the 
"World's Fair" at Chicago: In London H. P. B. completed her 



CONTENTS— Continued 

"Secret Doctrine", and began the publication of the magazine — 
Lucifer: H. P. B. died in London, May 8th, 1891. 

Beginning of trouble between Mrs. Besant and Mr. Judge, 
which finally split the society, arose from one little sentence oifour 
words: Theosophy as a World Movement began to decline, though 
the East and the West had "Clasped Hands": The T. S. has done 
immense good in India: Freemasonry and Roman Catholicism 
Contrasted: Symbol of Seven-Seven-pointed stars (see frontis- 
piece) "Behold the truth before you" (quoted from a Master). 

Chapter VII. The Nature and Aims of Theosophy. 
(Reprint.) 

Chapter VIII. The Work of Annie Besant. 

PART II. 

Chapter I.— The Ideals of H. P. B. identical with tnose of the 
Great School of Natural Science: How the Destructive Principle 
operates: Common sense and no mystery: H. P. B. never failed 
in the Spirit of the Work: Her Writings will be better appreciated 
as time goes on: The Woman Question as another great World 
Movement: Florence Huntley and the Harmonics of Evolution: 
She derived none of her knowledge from Theosophy: "There is 
no Death": The Constructive Principle in Nature, the upward 
trend of Evolution: Complete change in T. S. A. organization: 
How do you know Truth: The Universal Duality: H. P. B. and 
W. Q. Judge welcomed truth from any source: The Theosophical 
Movement wider than the T. S.: My first hearing of TK in the 
"Great Psychological Crime": Our first interview: Why certain in- 
dividuals evolve faster than others: Masters in all ages: The Law 
and the Constructive Principle, the same for Neophyte and Master: 
Degrees depend upon Personal Effort: H. P. B.'s declaration re- 
garding "numbers of the Mystic Brotherhoods ": Great Libraries 
Concealed To-day: The old Literature and modern Science: An- 
cient Hindoo Literature and modern English: The East and 
the West Contrasted. 

Chapter II. The old Hindoo Philosophy: The upward trend 
of Civilization: Nature provides the Racial impulse, the Individual 
must do the rest by Personal Effort : A little knowledge exploited 
in every age to catch the ignorant and unwary: Masters in every 
age who "go about doing good": How the multitude regard them: 
How the School of Natural Science regards all these: The Ancient 
and the Modern Civilization: The School of Natural Science is 
separate and distinct from the Masters revealed by H. P. B., they 
constitute a different section, though working on similar lines: 
The Harmonic Series outlines the philosophy of the Great School: 
Masters of this school in the West do not wear turbans and speak 
Hindustan, and are not workers of miracles, nor do they exhibit 
psychological phenomena: Death does not change the essential 
Individual: The "Language of Impulse" and the "Language of 
Symbolism": The Zodiac and certain Masters: Ancient Libraries 






CONTENTS— Continued 

still exist unknown except to Initiates ; if discovered they would be 
destroyed by fanatics as of old: H. P. B. was possessed of unusual 
psychic powers, and till her twenty-fifth year a medium; she never 
claimed to be a Master: "Do not allow my latest incarnation to be 
a failure": No difference between the Spirit of The Work with 
H. P. B. and TK. 

CONCLUSION 

Chapter III. — Theosophy and the Great School cover similar 
ground, but in a different way: Methods have always differed, and 
will continue to differ: Alchemy, Sorcery, Geomancy, Necromancy, 
Magic, and Occultism deal with Psychic Phenomena: The 
Great School deals with Natural Law and Spiritual Demonstration : 
H. P. B. dealt with these phenomena, but revealed the Ethical 
Principle involved, and pointed out the Right-Hand Path: Music 
as illustrating development by practice: Music introduced into 
asylums for the insane: Morals, Ethics, Altruism the Crux in all 
higher evolution: The intelligent and open-minded Freemason 
is nearer to these great truths than others if he uses his opportunity: 
The Masters of Ancient Wisdom marshalled in some of the higher 
degrees, and their teachings shown: The Spiritual Temple often 
referred to: The meaning of Life and the secret of Death revealed: 
Masonry epitomizes the Wisdom of all the Ages: Nothing Miracu- 
lous or Supernatural anywhere : The Great School has surveyed and 
charted all this ground, and offered it as a freehold to all who will 
become real Citizens and not mere Speculators. 

Chapter IV. — Brief Summary of Theosophy and the T. S. 
in America: Brief Summary of the "Great School of Natural 
Science", or, the "Venerable Brotherhood of India". 



Modern World Movements 

INTRODUCTION 

By TK 

The Series of articles to be published in Life and 
Action under the above title, of which the following is the 
first in regtdar order, is being prepared by Dr. Buck, 
their author, at the special solicitation and request of the 
Editor-in-Chief of this magazine. 

There can be no doubt as to their interest and value 
to the general public; but we may, perhaps, be forgiven 
if the special and particular motive which impelled us to 
solicit so important and so difficult a work from so busy 
a man was and is somewhat less altruistic than the interest 
and good of the entire public. 

To be entirely frank with our readers, our own personal 
motive might, perhaps, fail entirely to secure registration 
under the head of ' 'Altruistic " at all. But, in any event 
the readers of Life and Action are entitled to the following 
explanation: 

i. When the volumes of the Harmonic Series were 
first published, their authors, and those above and be- 
yond them to whom they have ever held themselves 
responsible, were under the impression that the subject- 
matter therein covered would be of direct and personal 
interest (if not of special value) to members of the T. S. 
and to students of the literature of that liberal and 
progressive movement throughout this western world. 



JO MODERN WORLD MOVEMENTS 

2 . With that thought in mind, we prepared a thought- 
ful and, we believed a most courteous letter, telling 
briefly, but very clearly and frankly, the motives which 
prompted the publication of such a series of text- works 
at that time,, and why we believed they would appeal to 
Theosophists in particular, more directly than to many 
others. 

3. We sent our letter to the leaders of the T. S., as 
well as to the local secretaries of all the subordinate 
branches of the Society throughout the U. S. But, for 
some reason we have never fully understood or appre- 
ciated, not a single response came back to us. 

4. Since then the report has come to us, through 
channels that have appeared to be reliable, that some of 
the Leaders of the T. S. — or, more accurately, the Leaders 
of some of the various branches, or sects of that Society 
which (unfortunately, as we believe) have grown out of 
the original movement established by H. P. Blavatsky 
and Col. Olcott, — condemned us as "Black Magicians", 
and the entire School of Natural Science as a School of the 
Black Art; and charged all good and lawful members of 
the T. S. to beware of us, etc. 

f& 5. We accepted the situation without protest, feeling 
sure that time and the desire for Truth would rectify the 
error, sooner or later. We simply worked on in silence, 
'"without further in any manner whatsoever obtruding 
ourselves or our Work upon the attention of the members 
of that society. 

6. But from that time to the present there has come 
to us, from unbiased students of Theosophy in search of 
Truth, a steady and ever-increasing demand for informa- 
tion concerning the T. S. and the G. S. and the relation 
they sustain to each other, if any, and concerning the 
1 'Masters " back of the two movements ; and there followed 



MODERN WORLD MOVEMENTS 1 1 

an almost endless chain of subsidiary questions growing 
out of the main subject. 

We have done our best to answer these demands, and 
in such manner as to do justice to all parties and interests 
concerned. But to handle a subject of such wide, deep 
and many-sided significance by personal letters, has been 
impossible. 

Furthermore, those of us who are charged with the 
responsibilities of the Movement known as the "Great 
School", or the "School of Natural Science", might natur- 
ally be deemed prejudiced witnesses, and therefore un- 
qualified to speak concerning the T. S. at all. 

And yet, the demand for definite information has 
grown steadily, until at this time we find that the services 
of a special stenographer, working continuously, could not 
keep up with the demands by letter. Something there- 
fore, must be done. It is not fair to the thousands of 
earnest inquirers to pigeon-hole their letters of inquiry 
without reply. Neither does it seem right to permit 
those who have been misinformed to go on laboring under 
false impressions, and spreading them still more widely, 
without doing something to set in motion the counter 
influence of TRUTH. 

We have given the subject the most thoughtful con- 
sideration. As a result, we have come to realize that 
Dr. Buck is literally the only man living today who is in 
position to give the facts to the public in such manner as 
to command attention and respectful consideration by 
all parties concerned. 

He is one of the oldest living members of the T. S., 
was personally acquainted and intimately associated with 
the founders of the Theosophical Society (as his articles 
will show, as he proceeds); was ever prominent" in its 
councils, and active in its service; ancTtoday is the owner 



12 MODERN WORLD MOVEMENTS 

of the most unique and valuable Psychological Library in 
America, if not in the World. 

He is, therefore, in position to speak from the view- 
point of an inner Member of the T. S. and his words will 
command the respectful consideration of every student 
of the subject. 

But he is also an active and Accredited Student and 
Member of the School of Natural Science, and has been so 
for the last ten years. He knows personally those of us 
who are charged with the responsibility of the Movement 
in this western world; and he has made a profound and 
searching study of the subject from the viewpoint of the 
literature of the Great School, and also from that of a 
Student who has been under definite, personal instruction 
for about ten years. 

He is, therefore, in position likewise to speak of and 
for the Great School, as well as for the T. S. — and his words 
will command respectful consideration and confidence 
among all who follow him through this series of articles. 

With this explanation, and introduction, we feel that 
we have opened the way for one of the most valuable 
educational contributions to the literature of the History 
of Modem World Movements, ever published. We com- 
mend these articles to the readers of Life and Action un- 
reservedly, and with the utmost satisfaction; and at the 
same time we desire to convey to the author an expression 
of our personal gratitude and appreciation. 

May his pen be guided by the strong right hand of 
Fellowship, and his brain inspired by the noblest impulse 
of the human Soul, the impulse of ' 'Morality and Service''. 
And may the consciousness of a noble Work well done be 
his just reward. 

To these let us add the Faith, the Friendship, the 
Fellowship and abiding Love of 

His Brother and Comrade, TK. 



PART I 

CHAPTER I 

GENERAL OUTLINE AND PURPOSE 

"In 1837," to quote Grant Allen, "the science of 
man, and the sciences that cluster around the personality 
of man, had scarcely yet begun to be dreamt of." 

Various concepts and theories that have colored and 
so largely determined human progress during the last 
half-a-century, like that of orderly evolution under 
natural law, and the conservation of matter and the cor- 
relation of force, are foreshadowed in far earlier concepts 
without exciting general interest; or they may have 
become involved and lost in mysticism or metaphysical 
categories, so that it seems far easier to re-discover and 
re-formulate them than to disentangle them from ancient 
cults and philosophies. 

A larger number of these concepts and problems is now 
in evidence than, perhaps, in any single period of past 
history; first, in keeping with the general idea and im- 
portance given by science to the principle of "Differ- 
entiation"; and second, because there is no recognized 
authority that can dogmatically taboo or pre-empt them, 
as did the old theology, and so make them "dangerous". 

Great religious movements, like the Protestant Refor- 
mation, may be on the surface and excite universal 
interest; but in this and all such instances a still deeper 
motive may be involved, or lie at the foundation. 

In the case of Luther it was the economic problem, the 
threatened impoverishment of the whole of Northern 
Europe, through the gold carried away to Rome to pay 



14 MODERN WORLD MOVEMENTS 

for "Indulgences", that enlisted the interest of tne 
Barons — and so gave backing and support to his "Theses". 

But even beneath this economic problem there lay, still 
deeper, an undertow of Mysticism and Oriental Philoso- 
phy. Luther's first course of lectures was delivered on 
the "Philosophy of Aristotle". Moreover, he had been a 
student of the philosophy of Trithemius, abbot of St. 
Jacob at Wurzburg. 

His comrade, Tauler, was decidedly a mystic, and often 
his emotional discourse left him in a state of complete 
catalepsy. The "Theologia Germanica" is attributed to 
Tauler, and the Society designated by the title — * 'Friends 
of God" — is readily identified with the teachings of 
Trithemius. 

Browning's "Paracelsus" found inspiration in the same 
source; and again, the teaching of Trithemius was derived 
from ancient India and the Vedanta, dealing not alone 
with Yoga ("Skill in the performance of actions"), but 
with Cycles, Yugas, Manvantaras, Kalpas, etc. 

Thus it is in all time, throughout human progress, that 
great upheavals, such as War, and likewise Religion, or 
Economics, may constitute the tidal wave, while an under- 
tow of deeper purpose and significance may be gathering 
force for another social epidemic. 

Nor does the progress of science offer any exception to 
this ebb and flow of human thought. Jacob Behman — 
"the Teutonic Theosopher" — colored the philosophy of 
Germany, France and England for three hundred years. 
This is the source from which the "Martinists" of today 
are fed. Behman was born 67 years before Sir Isaac 
Newton, and it is claimed that Newton attended the 
meetings of the Philadelphian Society with the Rev. 
William Law and Jane Lead — the earliest "Medium". 

It is further claimed that Newton received many hints 



MODERN WORLD MOVEMENTS 15 

toward his "Principia", from Jacob Behman's "Three 
Principles". 

The effort of the human mind to apprehend and utilize 
the deeper problems of human life, to understand the spirit 
in relation to matter, and the things of sense and time, is 
world-wide and world-old. True, mysticism, folklore and 
dogmatic Theology have usually been in the ascendant, 
or have prohibited progress entirely. 

The science of today has proposed for itself the task of 
careful experiment and demonstration along all these 
lines; and failing in this, then exclusion, nihilism, or con- 
temptuous denial, without proof. 

It stands to reason that, in the strict scientific sense, a 
thing cannot be demonstrated unless true. It is equally 
apparent that science has not yet arrived at the end of 
its journey, and that many things may be true which 
science has not yet demonstrated. A trick, or a false- 
hood, may be a matter of scientific demonstration — and 
even beyond demonstration; in any case, the explanation 
or discernment of the underlying law is still another thing. 

This cursory glance at broad general principles and 
brief historical data may serve as a background to the 
subject specifically in mind. 

The question has been asked over and over, again and 
again, until it has become an insistent demand: "What 
relation do Theosophy, the Thecsophical Movement, 
and the present Theosophical Society (or Societies), bear 
to the "School of Natural Science", as set forth in "The 
Great Work" and the "Harmonic Series"} 

I have been asked this question numberless times, 
verbally, as well as by letter; and, though I have referred 
to this question more than once in "Life and Action", no 
such brief answer can meet the case, nor be at all adequate, 
for reasons it is my purpose to show in this work. 



16 MODERN WORLD MOVEMENTS 

Often these questions have been addressed to the 
Editor of Life and Action , who has necessarily faced the 
same difficulty — and some others. The difficulty, how- 
ever, in either case, does not arise from any unwillingness 
to answer, nor desire to conceal. It is simply one of those 
questions which cannot be answered "out of the box", 
nor "off-hand". No such answer can possibly cover the 
subject, for the reason that it is old, so large, and in- 
volves so many points of history, philosophy, mysticism, 
religion, and so-called "occultism", and is so differently 
apprehended and interpreted by different interpreters, 
1 'Leaders " and * 'Official Heads ", as to make it impossible 
for any brief or superficial answer to be of any real value. 

For these, and other reasons, I have been impelled — 
and at last specially requested by the author of ' ' The Great 
Work", to answer the question in my own way, and along 
with it as many others related to, or growing out of it, as 
may be possible under the circumstances. I have con- 
sented to try, and have pledged him, and now pledge my 
readers, to do my best, and to that end to divest my mind 
of whatever bias or prejudice it may have acquired — 
although I am not aware of any such handicap at this 
time. 

While I shall draw data and illustrations from other 
and older sources for the present thesis, as occasion re- 
quires, or shall seem helpful, I shall regard the whole sub- 
ject of "Theosophy" as the work inaugurated, instituted 
and represented by H. P. Blavatsky, in the Society 
founded by her and Col. Olcott in New York, in 1875. 

The reader may be able to judge, as we go along, to 
what extent my personal relations to and familiarity with 
this movement have enabled me to apprehend and appre- 
ciate its scope, purpose and achievements. 

In setting forth these things, I desire to say at the 




Jacob Behman 



MODERN WORLD MOVEMENTS 17 

outset, and to impress the fact as we proceed, that my 
"belief" in Theosophy, as well as my high regard for and 
confidence in Madame B la vat sky, has never changed nor 
even wavered, since the day I joined the ranks of the T. S., 
down to the day of the death of its founder, in London, 
May 8th, 1891; nor have I since changed my estimate of 
her nor my high regard for her and her noble life and 
work. 

Whether the reader accepts my judgment and inter- 
pretations or not, he may be assured that I am writing 
in no spirit of criticism or hostility, but with the strongest 
appreciation of and loyalty toward H. P. Blavatsky. 

My ideal is * 'Principles rather than Men", unless the 
two are in perfect accord; and from that point it is the 
Life alone that can exemplify the Doctrine. 

It is, therefore, my purpose to show what Theosophy 
is f what H. P. B. meant and undertook to do under that 
name — before instituting any comparisons between that 
and the School of Natural Science. 

Intimate as were my associations with the T. S. for 
more than a quarter-of-a-century, and setting down these 
personal relations and personal recollections in order to 
make clear my thesis — let me say, from the depth of my 
consciousness, that neither personal pride, ambition for 
office, desire for place, nor hope of material reward of any 
kind has ever had any conscious place in my work. My 
one ambition, hope and ideal, then as now, I verily believe 
was to help, and to serve in a Great Cause. 

I have no purely personal interest in any such work 
that is not worth the sinking of self, nor big enough to 
render grateful beyond words anyone permitted to serve 
in its ranks, — if I know myself; and I think I do. 

Something of what follows will necessarily be tinged 
with the spirit of personal biography. How far its record 



18 MODERN WORLD MOVEMENTS 

may be justified under the thesis, the reader alone must 
judge. 

Let me say also, in this connection, that my relations 
as a Student of the Harmonic Series, to their noble authors, 
as beloved Comrades and Friends, inspired by the desire 
to serve and help, seem to me consistent also with the 
same ideals and journey toward the South, and to the 
East, in search of Light — for more than forty years. 

Without these aims and ideals life, to me, would be, 
indeed, a farce, a failure, an incomprehensible mystery, 
or — a tragedy. 

The Riddle of the Sphinx of Life can be solved only by 
self-knowledge; and back of this are always the aims, the 
ideals, the purposes and the conscious achievement that 
alone make life worth the living, to every individual. 

The open mind, divested of all prejudice, free from both 
credulity and incredulity, in search of Truth for human 
Service, alone can give us the point of view that ' 'discerns 
that which is". And this is the very Genius of Natural 
Science; first, Demonstration; second, Realization; third, 
Service — and these three are ONE. 

He who has once personally discovered this Genius will 
thereafter recognize it under every garb, name, language, 
disguise or symbol, and need never be deceived. It is 
like the "Language of Impulse", that goes deeper than 
words, and needs no interpreter. It is consonance, con- 
cord, the "Singing Silence", the "Song without Words", 
the "Diapason of Nature", the "Peace that passeth 
understanding", the "Love that encompasseth all", the 
"Light that never shone on land nor sea", — Light, Love, 
Realization. 

I would neither presume nor dare to write of Theosophy, 
nor of the School of Natural Science, in any other spirit 
than this, for the simple reason that this alone is the spirit 



MODERN WORLD MOVEMENTS 19 

in which they exist — all misconceptions and false inter- 
pretations to the contrary, notwithstanding. 

Not only this ; for if they exist at all, these false concep- 
tions can only injure permanently those who hold them. 
The "Perfect Ashlar", the "Jewel in the Lotus"— these 
are eternal and unchanging. 

It is the "Mark of the Master", the "Sacred Word", 
the "Royal Secret". No man can tarnish it. He may, 
however, lead the ignorant astray and, in the end, destroy 
himself. This is the Good Law, and it is equally Fate, or 
Destiny. 

After this preliminary outline, I shall begin with a 
quotation from H. P. Blavatsky's "Key to Theosophy", 
published only a short time before her death. It is taken 
from page 16, first edition, and in answer to the "En- 
quirer". 

After showing in the preceding chapter how exoteric 
Buddhism differs from Theosophy, as to the existence of 
Deity, or of any self-conscious life after death — both of 
which the Northern Buddhists deny, — the Enquirer says: 

li Enq. Your doctrines, then, are not a revival of 
Buddhism, nor are they entirely copied from the Neo- 
Platonic Theosophy"? 

"Theo. They are not. But to these questions I cannot 
give you a better answer than by quoting from a paper 
read on "Theosophy" by Dr. J. D. Buck, F. T. S., before 
the last Theosophical Convention, at Chicago, America 
(April, 1889). No living Theosophist has better expressed 
and understood the real essence of Theosophy than our 
honored friend, Dr. Buck: — 

* ' 'The Theosophical Society was organized for the 
purpose of promulgating the Theosophical doctrines, and 
for the promotion of the Theosophic life. The present 
Theosophical Society is not the first of its kind. I have a 



20 MODERN WORLD MOVEMENTS 

volume entitled: Theosc-phical Transactions of the 
Philadelphian Society', published in London in 1607; 
and another with the following title: 'Introduction to 
Theosophy, or the Science of the Mystery of Christ; 
that is, of Deity, Nature, and Creature, embracing the 
philosophy of all the working powers of life, magical and 
spiritual, and forming a practical guide to the sublimest 
purity, sanctity, and evangelical perfection; also to the 
attainment of divine vision, and the holy angelic arts, 
potencies, and other prerogatives of the regeneration'. 
Published in London in 1855. The following is the dedi- 
cation of this volume: — 

"To the students of Universities, Colleges, and 
Schools of Christendom: To Professors of Metaphysical, 
Mechanical, and Natural Science in all its forms : To men 
and women of Education generally, of fundamental 
orthodox faith: To Deists, Arians, Unitarians, Sweden- 
borgians, and other defective and ungrounded creeds, 
rationalists and sceptics of every kind: To just-minded, 
and enlightened Mohammedans, Jews, and oriental 
Patriarch-religionists; but especially to the gospel min- 
ister and missionary, whether to the barbaric or intel- 
lectual peoples, this introduction to Theosophy, or the 
science of the ground and mystery of all things, is most 
humbly and affectionately dedicated'. 

'"In the following year (1856) another volume was 
issued, royal octavo, of 600 pages, diamond type, of 
'Theosophical Miscellanies'. Of the last-named work 500 
copies only were issued, for gratuitous distribution to 
Libraries and Universities. These earlier movements, of 
which there were many, originated within the Church, 
with persons of great piety and earnestness, and of un- 
blemished character; and all of these writings were in 
orthodox form, using the Christian expressions, and, like 



MODERN WORLD MOVEMENTS 21 

the writings of the eminent Churchman, William Law, 
would only be distinguished by the ordinary reader for 
their great earnestness and piety. These were one and 
all but attempts to derive and explain the deeper mean- 
ings and original import of the Christian Scriptures, and 
to illustrate and unfold the Theosophic life. 

1 ' 'These works were soon forgotten, and are now 
generally unknown. They sought to reform the clergy 
and revive genuine piety, and were never welcomed. That 
one word, Heresy, was sufficient to bury them in the limbo 
of all such Utopias. At the time of the Reformation 
John Reuchlin made a similar attempt with the same 
result, though he was the intimate and trusted friend of 
Luther. Orthodoxy never desired to be informed and 
enlightened. These reformers were informed, as was Paul 
by -Festus, that too much learning had made them mad, 
and that it would be dangerous to go further. Passing by 
the verbiage, which was partly a matter of habit and edu- 
cation with these writers, and partly due to religious 
restraint through secular power, and coming to the core of 
the matter, these writings were Theosophical in the 
strictest sense, and pertain solely to man's knowledge of 
his own nature and the higher life of the soul. The present 
Theosophical movement has sometimes been declared to be 
an attempt to convert Christendom to Buddhism, which 
means simply that the word Heresy has lost its terrors 
and relinquished its power. Individuals in every age 
have more or less clearly apprehended the Theosophical 
doctrines and wrought them into the fabric of their lives. 
These doctrines belong exclusively to no religion, and are 
confined to no society or time. They are the birthright 
of every human soul. Such a thing as orthodoxy must be 
wrought out by each individual, according to his nature 
and his needs, and according to his various experience. 



22 MODERN WORLD MOVEMENTS 

This may explain why those who have imagined The- 
osophy to be a new religion have hunted in vain for its 
creed and its ritual. Its creed is Loyalty to Truth, and 
its ritual, 'To honor every truth by use'. 

1 ' 'How little this principle of Universal Brotherhood is 
understood by the masses of mankind, how seldom its 
transcendent importance is recognized, may be seen in 
the diversity of opinion and fictitious interpretacions re- 
garding the Theosophical Society. This Society was 
organized on this one principle, the essential Brotherhood 
of Man, as herein briefly outlined and imperfectly set 
forth. It has been assailed as Buddhistic and anti- 
Christian, as though it could be both these together, when 
both Buddhism and Christianity, as set forth by their in- 
spired founders, make brotherhood the one essential of 
doctrine and of life. Theosophy has been also regarded 
as something new under the sun, or at best as old mysti- 
cism masquerading under a new name. While it is true 
that many Societies founded upon, and united to support, 
the principles of altruism, or essential brotherhood, have 
borne various names ; it is also true that many have also 
been called Theosophic, and with principles and aims 
as the present society bearing that name. With these 
societies, one and all, the essential doctrine has been the 
same, and all else has been incidental, though this does not 
obviate the fact that many persons are attracted to the 
incidentals who overlook or ignore the essentials.' " 

* 'No better or more explicit answer — by a man who is 
one of our most esteemed and earnest Theosophists — could 
be given to your questions". 

"Enq. Which system do you prefer or follow, in that 
case, besides Buddhistic ethics"? 

' ' Theo. None, and all. We hold to no religion, as to no 
philosophy in particular; we cull the good we find in 



MODERN WORLD MOVEMENTS 23 

each. But here, again, it must be stated that, like all 
other ancient systems, Theosophy is divided into Ex- 
oteric and Esoteric Sections". 

From the "Key to Theosophy", page 53. 

A true Theosophist ought "to deal justly and walk 
humbly". • 

"Enq. What do you mean by this"? 

"Theo. Simply this: The one self has to forget itself 
for the many selves. Let me answer you in the words of a 
true Philalethian, an F. T. S., who has beautifully ex- 
pressed it in the Theosophist: 'What every man needs 
first is to find himself, and then take an honest inventory 
of his subjective possessions, and, bad or bankrupt as it 
may be, it is not beyond redemption if we set about it in 
earnest'. But how many do? All are willing to work 
for their own development and progress; very few for 
those of others. To quote the same writer again: 

"Men have been deceived and deluded long enough; 
they must break their idols, put away their shame, and 
go to work for themselves — nay, there is one little word 
too much or too many; for, he who works for himself had 
better not work at all; rather let him work, himself, for 
others, for all. For every flower of love and charity he 
plants in his neighbor's garden, a loathsome weed will 
disappear from his own, and so this garden of the gods — 
Humanity — shall blossom as a rose. In all Bibles, all 
religions, this is plainly set forth, but designing men have 
at first misinterpreted and finally emasculated, material- 
ized, besotted them. It does not require a new revela- 
tion. Let every man be a revelation unto himself. Let 
once man's immortal spirit take possession of the temple 
of his body, drive out the money-changers and every 
unclean thing, and his own divine humanity will redeem 



24 MODERN WORLD MOVEMENTS 

him, for when he is thus at one with himself he will know 

the 'Builder of the Temple' ". 

"Enq. This is pure Altruism, I confess." 

''Theo. It is. And if only one Fellow of the T. S. 

out of ten would practice it, ours would be a body of elect 

indeed". 



PART I 

CHAPTER II 
THEOSOPHY FROM 1700 TO 1875 

In a subject of this character, going back so far in 
time (over 300 years); covering such a wide range of 
presentation; so differently apprehended and interpreted 
by different writers and expounders, it is exceedingly 
difficult to avoid confusion or to bring out any clear con- 
ception and exact statement as to what it is all about. 
Even among professed Theosophists during the past 
thirty-five years, since Theosophy has been more or less 
in evidence here in America and elsewhere about the 
world, this confusion has by no means been absent. 

It is furthermore true, that while H. P. Blavatsky, 
the founder of this cult in America, from which it spread 
over most civilized countries of the world, used the name 
"Theosophy", was aware of, and hospitable towards, 
many earlier movements under this name, she neverthe- 
less followed a quite different line of illustration and 
philosophy from any of her predecessors who wrote or 
taught under the same name. 

All other movements under this name since the days 
of Jacob Behmen (1600 A. D.) aimed to interpret the 
spirit of the Christ and the deeper spiritual or mystical 
meaning of the Christian Scriptures, which the average 
scientist of today is apt to designate as "useless mys- 
ticism' ' or "sheer nonsense". We cannot blame him 



26 MODERN WORLD MOVEMENTS 

for this for the simple reason that it followed neither the 
lines of presentation known to exact science nor that of a 
synthetic philosophy. For the reader or student of 
today, it is hopelessly involved in mysticism, however 
pure and sincere in motive and devotion ta Truth. At 
its best, we may designate it — a Spiritual interpretation 
of Christ and the Bible — with direct application to the 
regeneration, illumination and final perfection of Man 
as a "Child of God," and finally, a Brother and Co- 
Worker with Christ. 

Apparently familiar with all this and hospitable 
toward it, H. P. Blavatsky drew her doctrines, interpre- 
tations and inspirations largely from the far East. 

In place of the Christian Scriptures and the Christ, 
she drew her ideals from the Vedanta and the Philosophy 
and Masters of Old India. 

If we call the Theosophy of the West, Esoteric Chris- 
tianity, hers might with equal propriety be called Esoteric 
Buddhism, and was so named and outlined, at least, by 
Mr. Sinnett early in the new work in India, though 
H. P. B. declared, "We hold to no religion, as to no 
philosophy in particular ; we cull the good we find in each." 

Blavatsky often pointed out in her writings analogies 
and agreements between the teachings of Jesus and 
those of Buddha. 

But while showing familiarity with an exceedingly 
wide range of literatures and philosophies in every age 
and among nearly every people known to history, and 
often acting seemingly as the mouthpiece of Masters, 
even back of all this, in her "Secret Doctrine", first pub- 
lished in London in 1888, she gives voluminous quo- 
tations, annotations and explanations from an old book, 
"Cosmic Evolution"; "Seven Stanzas translated with 
commentaries from the Secret Book of Dzan". 



MODERN WORLD MOVEMENTS 27 

The "Esoteric Section" of the Theosophical Society, 
the charter which I hold with the signature of H. P. 
Blavatsky, "Head of the Section," is designated as "The 
Dzan Esoteric Section of the Theosophical Society", 
the charter dated London, March 21st, 1890. 

It ought to be apparent to any intelligent reader that the 
liability of confusion in the use of the term "Theosophy", 
to which I have above referred, is not only likely, but, 
except to the most careful student, almost inevitable. 
If we are to avoid this confusion we must make a very 
clear distinction between Theosophy per se, and the 
Theosophical Society; or between a genuine Theoso- 
phist and any or all Theosophical Movements, writers, 
teachers, etc., etc. 

I have never found any of these distinctions made in 
a single instance by those who have assailed and de- 
nounced H. P. Blavatsky or the T. S. Had these writers 
realized to what an extent they were exposing and often 
monumenting their own ignorance, folly and conceit, 
they might possibly have remained silent. 

To give a single illustration: About a dozen years 
ago a prominent New York Daily published a two-column 
article by a very prominent Spiritualist, denouncing 
Blavatsky as a fraud and vilifying the whole movement 
and all connected with it. A reporter wished to inter- 
view me regarding this article and I declined, saying it 
would take four columns to point out and prove the 
falsehoods in the previous article. When he persisted, 
however, I asked him to point out a single statement he 
regarded as more important than the rest. He replied: 
"Take this statement: 'The very name Theosophy was 
invented by Blavatsky to further her deception, and/ 
before her time, was never heard of ". "How much 
time," I inquired, "are you willing to devote to that one 



28 MODERN WORLD MOVEMENTS 

point ?" He replied, "Any amount of time. " So it was 
agreed that he should come to my house at eight that 
evening, with the agreement that if he was not satisfied 
that the writer of the aforesaid article was an ignoramus, 
and a slanderer, I would give him a silk hat. He came 
at the appointed time, and after reading titles of books 
piled a foot deep on the library table, and taking notes 
for two hours, he said, "I am going home. The writer 
of that article is an ass." I replied, "We have just got 
to the beginning of the real fountain-head — Old India, and 
I can go on for another two hours at least". 

"Fools deride, Philosophers investigate " ; or, I might 
add, keep silent. 

Bearing in mind the real questions, What is Theoso- 

phy? What does it teach? Of what real use has it been 

'or can it be to man? We may now consider some of the 

eailier writings, records and movements under that title, 

before considering H. P. Blavatsky and her work. 

While the terms "Theosophy" and "Therapeutia " 
were known to the Neoplatonists, and organizations of 
"Therapeuts" and "Philalethians" like the "Essenes" 
and many others, are known to have existed side by side 
with the Elusinian, Hermetic, and many other "Mys- 
teries" and secret orders in Greece, Egypt, Persia, Baby- 
lonia, and Old India — it is nevertheless true that to the 
time and writings of Jacob Behmen, and about the year 
1600, we are indebted for the "Inner Wisdom" under the 
name of "Theosophy", the only exception being already 
noted in the case of H. P. Blavatsky and the T. S. of today. 

Though old and rare, the literature is, nevertheless, 
very abundant. It includes the four large quarto vol- 
umes of Behmen's works, wonderfully illustrated with 
unfolding plates, layer after layer, symbolizing the seven 
stages in the creation, fall and redemption of man, with 



MODERN WORLD MOVEMENTS 29 

beautiful astrological and zodiacal plates — more than 
fifteen hundred pages quarto, printed on heavy hand- 
made paper in London in 1 7 84 ; ' 'translated from the German 
with notes and illustrations left by the Rev. William Law". 
To these must be added the nine volumes of the works of 
William Law, A. M., 8vo, printed in London in 1767, some 
of which volumes were reprinted many times. 

Back of these English translations and adaptations 
were the five volumes in German by Johann George 
Gichte, "Theosophia Practica", bound in old vellum and 
printed in 1722. 

The movement in England seems to have been in- 
augurated by Dionysius Andreas Freher, a native of 
Nuremburg, who died in London in 1728 at the age of 
79. "His writings in Mss. are deposited in twenty-one 
Treatises with figures, in the British Museum, which 
would make in print a large quarto volume" (from 
"Lives of the Adepts",) printed in London, 18 14). 
Add to these the "Theosophical Transactions of the 
Philadelphian Society" quoted in the "Key to Theoso- 
phy", printed in 1697, and we may see how in the 
Seventeenth Century, Theosophy flourished in London; 
tho I have by no means exhausted the subject, even in a 
bibliographical way. 

Here is a little i2mo vol. of "Memoirs", published by 
Francis Okley, of St. John's College, Cambridge, London, 
1780, from the original German, "Directing to the Due 
and Right use of this Mysterious and Extraordinary 
Theosopher". 

Urging at every step the most profound piety and a 
holy life, and performing every service and ordinance of 
the church with fidelity, Behmen added to these, ap- 
parently, an illuminated Faith and intuitive perception, 
revealing to him analogies, correspondences, and inter- 



30 MODERN WORLD MOVEMENTS 

pretations of the world of Spirit. He often dealt with 
/'the Doctrine of Signatures'', as did Swedenborg with 
the "Law of Correspondences". 

Thus, in place of the dogmatic theological interpre- 
tations of the churchman, as to doctrines and beliefs re- 
garding Religion and the Scripture, Behmen gave the 
signs, symbols and interpretations from the spiritual 
plane regarding man and Nature. 

Moreover, Astrology and Alchemy were in the air, all 
through the Middle Ages, and their language and jargon 
were as familiar to all as is the popular slang to the people 
of today. Behmen 's writings are full of this verbiage and 
symbolism. The ' 'Zodiac " and the ' 'Elixir " ; the ' 'Three 
Principles" and the "Magnum Opus", are seldom lost 
sight of. 

I have already referred to the wiitings and influence of 
Trithemius, abbot of St. Jacob at Wiirzburg, from 
whom Paracelsus derived his knowledge. Henry Cor- 
nelius Agrippa and his writings belong to the same epoch, 
are derived from the same source, and are expressed in 
the same jargon and symbolism. Many of the plates 
and illustrations in vogue at this time (the 16th century), 
viewed in the exact and scientific spirit of the present, 
seem little less than symbolism run mad. 

Here before me is a little quarto volume, translated 
into English by Robert Turner, and printed in London in 
1654 under the following title: ' 'Henry Cornelius Agrippa. 
His Fourth [Book of Occult Philosophy; of Geomancy, 
Magical Elements of Peter de Albano; Astronomical 
Geomancy; The Nature of Spirits; Arbatel of Magic". 

Not only every day of the year, but every hour of the 
day, has its ' ' Angel ". These again are grouped into ' 'Sep- 
tenaries", thus running pari passu with the "49 Fires" 
(Seven times seven) of the old Hindoo Philosophy. 



MODERN WORLD MOVEMENTS 31 

It is thus that the vagaries and fantasies of "Magic" 
and "Occultism" of the Middle Ages, before the dawn of 
modern science, outrival those of the mad-house of today. 
When a writer had entered into this field and had been once 
inoculated by the virus of Magic, Astrology, Geomancy, 
and Occultism, he could seemingly ' 'go on forever" ringing 
the changes. And yet, strange as it may seem, a vein 
of scientific symbolism runs beneath all. 

In the "Lives of the Adepts", already referred to, is a 
list of 751 titles of books on this subject, running from the 
14th to the 17th Centuries. 

But if the reader will bear in mind that here may be 
found the source and an abundance of facts from which 
our present sciences of Chemistry and Astronomy have 
sprung, he will regard all these seeming vagaries with 
interest, rather than with contempt. 

Ignorance, Superstition and Folklore have equally 
constituted the background and * 'childhood " of all present 
Religions, so-called. It is the alembic of Science that 
has separated the gold from the dross and the slag of all 
the past, that today discerns Law and Order throughout 
the- Universe, and a Rational Order in Universal Nature, 
as a Guiding Light in the Soul of Man. 

Familiar with all these things beyond any other writer 
in the last half-century, H. P. Blavatsky tried to bring 
order out of all this confusion, and to deduce and make 
clear, at least a ' 'working hypothesis" for the building of 
character, for the relief of suffering, and for the onward 
and upward evolution of man; the smug conceit and 
flippant criticisms of her detractors to the contrary, not- 
withstanding. 

The history of the past, apprehended by intelligence, 
reveals the laws and the workings of the human mind,and 
contemptuous nihilism can no more constitute a guiding 



32 MODERN WORLD MOVEMENTS 

Light for future progress than can ignorance, superstition 
and fear. 

True, the forms in which these things have been so often 
cast are practically useless, in the rush of utilities and 
exact science of today; yet no science of man can be com- 
plete that ignores them or contemptuously casts them 
aside. It is like the study of disease; of Pathology, Con- 
tagion, and Epidemics; or the negative side of anthro- 
pology. So far as the test of real knowledge is concerned, 
the Constructive Principle in Nature, and the Destructive, 
run side by side; and exact knowledge as to how achieve- 
ment may be assured involves equally exact knowledge 
of what to avoid. Nor is this admonition far-fetched by 
any means at the present time. (See ' 'The Great Psycho- 
logical Crime".) 

The middle ages were not more full of "Soothsayers", 
' 'Astrologers ", * 'Adepts ", * 'Magicians " and the like, than 
is the present age with "Mediums", "Healers", "Leaders" 
and ' 'Official Heads " who, for a ' 'sufficient consideration " 
can be induced to take your money, "Give you a Man- 
tram", "lead you into the Silence", and land you on the 
stool of repentance or in the mad-house, and then dodge 
the law by shifting, with another nom de plume, to another 
parish. They are shorter-lived now than formerly, on ac- 
count of the newspapers and prying reporters; but the 
psychological exploitation of today is equally popular and 
successful with the f akirisms of all the past, and the people 
just beg these fakirs to take their money. Nor will the 
victims listen to plain common sense and the simple 
truth involving Self-Control and Personal Responsibility, 
and so learn how to avoid snares and pitfalls. Occultism 
"at so much per lesson" is " so much more interesting". 

Each and all of these fakir-highways or byways in- 
volves principles and facts in the psychical life of man; 



r 



n> 



'-. 



■&-- 



DIONYSIUS ANDREAS FREHER 

Natus Norimbergae 11 Sept. 1649. Dexattts 

London, 24 Nov. 1728. 

PRINCE-PHILOSOPHER, 

THEOSOPHER AND THEOLOGIST 

According to the Divixely Reintegrated 

Understandixg of 

JACOB BOHME 

And, By His Writings, Tutor of 

The Great English Sage, Dialectician and 

Theologian, 

WILLIAM LAW, 

In His Crowning Theosophical Studies And 

His Immortal Demonstrations of Gospel Truth. 



MODERN WORLD MOVEMENTS 33 

otherwise they could not be exploited day after day and 
age after age. Were there no deep truths involved, a 
single exposure might end them. 

Perhaps the oldest and most inclusive term for these 
psychic phenomena, is il Magic", used indiscriminately 
for good or evil; yet segregated as ' 'White" and * 'Black". 
These (as to phenomena and powers) are closely allied, 
and often seemingly indistinguishable. 

The time has at last arrived when science will recog- 
nize the facts and make the line of cleavage clear and un- 
mistakable. Dealing as they do with actual phenomena 
and demonstrable facts in the psychical nature of man, 
they can never be altogether suppressed or avoided. 
More than half the patients in our Insane Asylums today 
involve just these psychic powers and phenomena; and 
the number of these continually increases, while our 
"alienists", familiar with the phenomena, fail to cure 
because ignorant of real causes and principles involved. 

If the foregoing remarks seem to the reader a digres- 
sion, he should remember that between mediation and 
mysticism; magnetism, hypnotism and occultism; no 
very clear distinction is generally drawn beyond the selec- 
tion of names. Theosophy, from the days of Neoplaton- 
ists like Iamblichus and Behmen, down to the present 
day, have always dealt with and more or less involved 
these latent or active psychical powers. 

As already shown, the ignorance that scouts and 
denies, and the ignorance that ' 'believes" and is exploited, 
are equally far removed from exact science, or a knowledge 
of the truth. It is this ignorance that indiscriminately 
condemns the wisest and best, or a noble purpose and an 
unselfish life, like that of H. P. Blavatsky, or Behmen, 
Freher, or William Law, and practically joins hands with 



34 MODERN WORLD MOVEMENTS 

the charlatan in keeping the people in ignorance of their 
own nature and the highest good. 

Unless these principles and the distinct line of cleavage 
are clearly distinguished and kept constantly in mind the 
present thesis would be aimless and useless. Not other- 
wise can a real Master of the c 'Good Law " (and the Right- 
hand Path) be recognized when he comes. 

Precisely here lies the Tragedy of Jesus, and of every 
real teacher of Illuminati since time began. They who 
kill the Teacher, and they who exploit the Charlatan, are 
indistinguishable. Their Altar Fires are Ignorance, Super- 
stition and Fear; never Light, Knowledge and Love. The 
background of these has generally been the dominant or 
prevailing Religion of the day. In nearly every case the 
real Teacher has had to pay tribute to these — or die; his 
Great Work defeated in either case, and mankind left 
still in ignorance. Nor is this "Ancient History". It is 
as patent today as two thousand years ago. 

The mail of one of these Teachers for six months, 
letters by the hundreds, were a day late, and showed unmis- 
takable signs of having been opened or tampered with; 
and yet, Uncle Sam is supposed to give a square deal to- 
day! Protest is nil, because "we don't believe it". 
Secrecy and cunning can accomplish today what the dun- 
geon and the stake did a century ago. The discovery of 
the truth is difficult, and to disseminate it, is dangerous 
still. 

The real Teacher is, like Jesus, always unselfish. He 
works ll without the hope of fee or reward". Not only by 
their Works but equally by their motive we may "know 
them". 

I remember, thirty years ago (while visiting some 
friends at Rochester, N. Y.,) being told of a ' 'most wonder- 
ful teacher" forming "classes", and that I il ought to see 



MODERN WORLD MOVEMENTS 35 

him". One day he called, and we fell into conversation 
which I gradually steered toward his "wisdom' ' and the 
things he taught. Coming closer and closer, he finally 
said: "These things of which you inquire I teach only 
in my classes". "In how many lessons and on what 
terms"? I inquired. "In classes of twenty, fifty, or a 
hundred," he replied, "at ten dollars for each student". 
"And do you discuss these things in no other way"? I 
inquired. "No," he replied, "in no other way". "Then", 
I replied, rising, ' 'excuse me, sir, and allow me to say that 
nothing that you know, or think you know and teach, 
could interest me in the slightest! I bid you good after- 
noon". 

If, again, the reader inquires, ' 'What has all this to do 
with Theosophy, with Behmen, William Law and Bla- 
vatsky "? I reply, * 'It has everything to do with them all. 
It defines the lines of cleavage: It is the alembic in 
which the metal is tried: It is the criterion by which 
alone we can judge". "It is, then, just a question of 
money", you say? No indeed, but of quality , motive, 
aims, and ideals. Selfishness, greed, ambition, vanity, 
egotism — these belong to the "left-hand path" that leads 
toward the frozen North; while Love, Generosity, Un- 
selfishness and human Kindness lead to the South, where 
bloom forever the Beatitudes. 

It is the " Spirit of the Work" that alone determines 
both values and results. But for obscurity or sophisti- 
cation at this point, in the "parting of the ways", the mil- 
lennium would have dawned long ago. These things 
have been explained a thousand times, and yet disre- 
garded, and again obscured. Each must measure, dis- 
criminate and decide for himself, and abide the results. 

All of these tests will, in turn, be applied to "Natural 
Science", the "Great School" and the "Great Work", and 



36 MODERN WORLD MOVEMENTS 

equally to you and to me, my brother, as individuals; 
for we are dealing with actual values, and not ' 'fluctuating 
quotations" of the psychological "Board of Trade". 

It is this power of discrimination and right use, that is 
alone our passport toward the South, and like the ' 'Sun 
of Righteousness", "the beauty and glory of the day", 
beginning the work and giving proper instruction, leading 
us at last toward "the East of Time" whence cometh 
Light. 

I am not presuming to sit in judgment and ' 'lay down 
the law", but trying to make foundation principles so 
clear that every intelligent and conscientious reader may 
be able to discriminate, weigh, measure, and judge for 
himself. The soul of man is indeed a "Secret Vault" 
and its treasures belong only to those who can under- 
stand, seize, and use them. 



PART I 

CHAPTER III 

Theosophy and Behmen in the Seventeenth 
Century 

If an exact account of the Folklore of earlier people 
is ever written, tracing descent and analogies and the 
spread of legends from one people or civilization to anoth- 
er, it will not only fill volumes, but prove, as do anatomy 
and philology, the truth of the saying — "God has made 
of one blood all the people of the earth". 

We are^ now tracing, to some extent, the spreading 
of the roots of a "Tree for the healing of the Na- 
tions" and these roots scatter very widely, though 
springing from the same germ, and nourished by the 
same sap, or vital stream. Nor am I dealing with 
this Tree per se, but with a group of glimpses revealed 
to certain men, or "Mystics", or "Seers", and 
naturally grouping under one name, coming down 
to the present time. Without these relations and analo- 
gies, in outlines at least, our apprehensions must be nar- 
row, superficial and practically worthless. All these 
World Movements have had to progress in the face of this 
general ignorance of any wider view, and this ignorance 
has generally assumed the attitude of hostility and 
designated all enlightment as Heresy, and made "dan- 
gerous". 

The Scandinavian Mythology and Folklore are very 
rich in illustrations along the lines we are just now pur- 
suing. 



38 MODERN WORLD MOVEMENTS 

Aside from this legendary lore, unusual phenomena 
and pathological cases may be noted at every step. 
Generally regarded by the ignorant peasant, or average 
citizen, with superstitious fear, or dreaded as ' 'the anger 
of the gods", there have, nevertheless, been some in 
every age who have studied and investigated them in 
the critical spirit of science. 

It has often been wondered why Goethe waited till 
old age before completing the second part of Faust. 
The aims and ideals, the ambitions and failures of the 
average man or woman of the world, He upon the surface; 
so that one may read as he runs. Even the Philosophies 
and learning of the world lead to the same goal of disap- 
pointment . ' ' Nothing is worth wh ile " . We may as well 
' 'give it up ". Or, ' 'Curse God and die". 

But Faust, redeemed, opens another book and takes 
up another story; and one who could have written the 
* 'first part" could hardly be imagined as rendering the 
1 'second part", trivial and superficial. Goethe knew 
what he needed and hunted for it, just as Des Cartes is 
said to have traveled all over Europe in search of a 
Master. Goethe's investigation into the kinetics of 
light and color are well known; and he made, at least, 
one important discovery in osteology regarding the 
cranium. He was the intimate friend of Jung Stitting, 
a "God taught" mystic whose faith was not only "su- 
preme", but what the "New Thought" people of today 
would call "Opulent". A copy of the life of Jung Stit- 
ting, written by himself, translated into English and 
printed in London in 1835, lies before me. The first 
page of this old book, giving an account of his meeting 
with and admiration for Stitting, is quoted from ' 'Goethe's 
Autobiography" . 

The case of the " Seer ess of Prevorst" so carefully re- 



MODERN WORLD MOVEMENTS 39 

ported by the learned Dr. Kerner, and the writings of the 
equally scientific Von Reichenbach, dealing with his 
11 Sick Sensitives" ', shed a flood of light on pathological 
processes, and reveal unusual psychic phenomena; in 
no case supernatural, though often so designated, even 
down to the present day. 

If an unusual phenomenon is a fact, however pathologi- 
cal, like the "open vision" of the Seeress of Prevorst, 
giving exact details of what was then transpiring half a 
mile away, the scientific proposition is — can this same 
"open vision" be obtained under non-pathological, or 
normal conditions, and, if so, what are these conditions? 

This is precisely the line pursued by Dr. Kerner, and 
it led him to discover "Sensitives", who were not "sick", 
though half of the pathologists of today are satisfied to 
get off at the first station. 

It was in this same Scandinavian lore that Balzac 
found mateiial for his "Seraphita" and "Louis Lambert". 

The Folklore of Finland, especially embodied in the 
"Kalevala", is no exception to the lines of analogy to 
which I have referred; while I am told that other stories 
remain today untranslated and unknown to the outside 
world, in their " Rhunelinen" . 

Longfellow derived, not only the legend of Hiawatha, 
but even the meter he was said to have originated, from 
the Kalevala. 

When Dr. J. M. Crawford's rendition of the Kalevala 
was first issued I sent the two volumes to H. P. Blavatsky, 
then in London writing her "Secret Doctrine". Page 14 
of Vol. II is devoted to a quotation from the Kalevala, 
relating to the "yugas", or "the age of Gold" and "the age 
of Iron". 

I also sent her a complete copy in Mss. of J. Ralston 
Skinner's work on Kabala, the Zodiac, and the Qreat 



40 MODERN WORLD MOVEMENTS 

Pyramid of Gheza; from which Mss. (still unpublished) 
she made copious quotations in four places in her Secret 
Doctrine. She wrote me that there are Seven Keys to 
Kabala, of which Mr. Skinner had discovered ' l two and a 
half". 

Another very interesting fact in this connection may 
here be cited: 

While in my office one day, Mr. Skinner made the 
declaration that Hebrew was the most ancient language 
known to man. I denied it emphatically, though ad- 
mitting my entire ignorance of Philology, no less than of 
Hebrew and Geometry, which entered so largely into his 
work. The reason he gave for his conclusions, was the 
number-value fixed to each Hebrew letter. 

I replied — ' 'I 'U venture the Sanscrit had all this and 
forgot it before Hebrew was ever heard of " . He replied — 
1 'I wish we knew". ' 'Nothing easier than to find out, " 
I replied. "How?" he inquired. "Write H. P. B.", I 
replied. "Do you think she knows, and will answer, if 
I write"? he asked. "Try her and see; she never yet 
scorned an earnest seeker for more light", I replied. 

The next day he returned with a very carefully written 
abstract of his work in fourteen pages of Mss. and, after 
reading, asked if I thought that would do. ' 'Splendidly ", 
I replied, "send it on." 

In about a month he rushed into my office one day, 
holding in his hand an open letter of forty pages, almost 
shouting — "I've got it, Doctor, I've got it\" "Got what? 
you crazy!" I replied. "Got a letter jrom the old Lady," 
he answered. "Well, ,, I inquired, "does she know any- 
thing about your old Kabala? " "Does she? " he replied; 
' 'say, Doctor, she knows more Kabala than the man that 
made it. " She gave him a diagram of a gable of an old 
temple in the mountains of India, so old that no one pre- 



MODERN WORLD MOVEMENTS 41 

tended to know when it was built, or by whom. In 
that diagram his ll pi-value", which was the Key to all 
his Cabalistic and Pyramid work, was placed in symbols 
(lines, squares, triangles, double and triple triangles) 
so as to read unmistakably ' '3.14159+". She gave him 
the numerical value of ancient Sanscrit letters, and an- 
swered all his questions, covering 40 pages. 

He had, with every resource and facility, been work- 
ing on these lines for a quarter of a century, and he 
"knew". From that day to the day of his death his 
admiration for, and confidence in, H. P. B. were little 
less than reverence. 

When later I suggested to H. P. B. that a little memento 
from her would be most highly prized, she sent him a ring, 
which he wore till the day of his death, as his most ' 'pre- 
cious Jewel". 

I was present when, as already recorded in ' l Lije and 
Action", Mr. Skinner took his Third Degree in the Blue 
Lodge. After the close of the ceremony he was called on 
for a speech, and after "hedging" for two or three min- 
utes, then, for an hour and a quarter, he read that Lodge- 
room, altar, symbols and ceremonies, "right out of the 
air". 

This was more than a quarter of a century ago, and 
when at the close of the lodge, two or three 33 Masons 
asked me — "Where in the world did he get it all?" — I 
replied, * 'While you and I and the rest of us have been 
fooling with the corpse, he has been studying the Living 
Soul of Masonry; and this Judgment has been confirmed 
every day since that time by my own studies. 

Wisdom, or knowledge of the Truth, ' l belongs to him 
who takes it", after which use and service determine its 
value and its security. Without use it atrophies; with 
misuse it destroys even its possessors. The ' 'Judgment 



42 MODERN WORLD MOVEMENTS 

of Osiris" is absolute and unfailing, and his scales are 
as sensitive to a motive as to a mountain. 

After this brief excursion in the land and legends, the 
folklore and mythology surrounding the "poor little 
shoemaker of Seldenburg," we may now take a brief view 
of his genius and work. 

His poverty, obscurity and lack of education were 
fully equaled by his modesty and unpretentiousness, his 
gentleness, piety and human kindness. 

His kindness and desire to help others led him into 
serious trouble, caused him to be thrown into a pond, 
arrested and cited before the town council on complaint 
of a priest, banished from the town (though this decree 
was soon recalled) and, when dead, denied Christian 
burial, by his priest-enemy. 

The story is too long to be recited here; but in brief, 
— a young kinsman o- Behmen had borrowed a dollar 
of the Pastor to buy wheat for Christmas cakes, as he was 
a baker. He sent the priest one of the largest of his 
cakes, and in a few days returned the dollar he had bor- 
rowed. But the priest refused to be so satisfied and 
menaced the young man with — ' 'the wrath of God and a 
grievous curse"; whereupon, the young man fell into 
melancholy and was speechless for days together. 

Behmen visited the priest, begged him to remove the 
curse and offered to pay the priest anything he demanded; 
whereupon the priest cursed Behmen, ordered him from 
his presence and threw his slipper at him as he went. 

Behmen returned, replaced the slipper, begged the 
priest's pardon, and said — "May God have you in his 
holy keeping" — which still further excited the priest's 
anger. The next day, being Sunday, he denounced 
Behmen violently from his pulpit, accused him of writing 
"heretical books", and when Behmen asked what evil he 



MODERN WORLD MOVEMENTS 43 

had done the priest doomed him to the "bottomless pit" 
and the following day cited him before the council of the 
Senate House, saying, the pulpit was his own Tribunal, 
and that he had "spoken in God's stead!" 

I have above recorded the result. This is cited here 
to show the spirit of Behmen and the animus and meth- 
ods of his enemies; which are the same today, as 
Blavatsky and the author of "The Great Work" have 
often demonstrated. It is necessary to keep this ordeal 
and the antithesis constantly in mind. Hence the saying 
of Jesus — ' 'Father, forgive them, they know not what they 
do. " This "parting of the ways" and the "Spirit of the 
Work" run clear through the ages and need never be 
mistaken; and no reformer, "Leader", or "Official 
Head", can possibly long evade it. Those "who know 
the sign " will never be deceived nor mistaken. 

The real teacher faces crucifixion, on the one side, and 
deification on the other, in his effort to make Loving 
Kindness, Brotherhood, "Going about doing good" — 
sensible, practicable and universal. 

But, thank heaven, the Visible Helpers, in spite of all 
the cults and fads, are more numerous today than for 
many weary centuries, though not yet "legions". 

To help people come down from the clouds and up 
from the slums, and to establish their feet upon the basis 
of natural, loving-kindness, is the Herculean Labor of 
every "Child of God" and of every real Master, or Lover 
of Mankind. 

Forced by circumstances and the ignorance of the 
masses into false and unnatural positions, the labors of 
the real Master are multipled, diverted, misinterpreted, 
and often end in seeming failure and defeat. Even 
"so it has been for weary and sorrowful millenniums" 
down to this present day. 



44 MODERN WORLD MOVEMENTS 

If every Brother Mason who reads these pages will 
bear continually in mind the full significance and deeper 
meaning of — "The Instructive Tongue; the Listening 
Ear; and the Faithful Breast", he may find "food for 
reflection". 



BEHMEN'S CONCEPTS AND VOCABULARY 

In the absence of the concepts and nomenclature of 
modern science, or even the Pythagorean concept of 
"Philosophizing according to Numbers", Behmen em- 
bodied the "Four Elements" of the Alchemists — "Earth, 
Air, Fire and Water 11 . 

But these manifest forth by the Creative Will of God 
in "Eternal Nature". 

When he considers First Principles he starts with 
Divine Revelation of "Father, Son and Holy Ghost" — 
and ' 'these three are one " ; the Divine Will, unifying and 
exercising all energy; bringing the Formed out of the 
void, Formless, (no-thing", as yet). (Plato drew upon the 
same "void" for his — "World of Divine Ideas"). 

"Again: In the divine chaos there is nothing but an 
eternal stillness; no motion, no moving power; but in 
eternal Nature God sees an actual working source, power, 
life and motion to create from and with. In the ' 'abyssal 
essence" God sees all these lie hid — all life, all power, 
but only potentially, not actually". 

Add to these the Divine Idea (Plato's World of Essen- 
tial Forms") and the "Divine Will" which moves all 
things, and creation begins. Here is the "no-thing" and 
the "all". 

"Abyss — is an infinity of space, peculiar to each of 
the three principles". 

"Centrum, or Center — is the flash, standing in every 



MODERN WORLD MOVEMENTS 45 

will to make an opening". (Awareness, with latent will 
or desire). 

"Christ — by the word 'Christ' is meant the inward 
new man, in the spirit of Christ — understood inwardly". 

1 'Idea — is the Ens, which with man first is, and then 
knows. " 

' 'Incentive — a divine sparkle, captived, so it can only 
glimmer, not shine forth". (Desire without will, or 
ideation— J. D. B.) 

1 'Magia — there are two Magias, one of the Unity and 
the other of the Multiplicity, or astral powers". (Evo- 
lution and Devolution, Construction and Destruction 
-J. D. B.). 

"Lubet — the lubet in man is the moving will, to good 
or evil, a longing delight". (Desire — J. D. B.). 

"Satan — the spirit of error; not always a creaturely 
devil, but the property of such an erroneous spirit". 

"Sophia — the true, noble, precious image of Christ; 
namely, the wisdom of God, the tincture of the light". 

The foregoing quotations, a few only of the many 
terms used habitually by Behmen, will show the depth 
of his concepts, however much involved for the general 
reader. 

Behmen died in 1624. For some time his writings 
were passed from hand to hand in Mss. In 1639 William- 
son Van Beyerland, a citizen and merchant of Amsterdam, 
translated these books into Low Dutch; and in the fol- 
lowing century, as already stated, they found their way 
to England and France. 

Coming now to the 18th Century; one of the earliest 
writers and workers on these lines and under this name — 
"Theosophy" — was James Pierpont Greaves. He was 
born in 1877. He was a member of a very prosperous 
firm at Coleman St., London, till the ' 'Berlin and Milan 



46 MODERN WORLD MOVEMENTS 

Decree" of 1806, caused the bankruptcy of his house. 
He surrendered everything to his creditors. 

Subsequently there fell into his hands a small volume 
entitled 'The Life and Struggles of Pestalozzi". He at 
once decided to leave England for Switzerland, to co- 
operate with Pestalozzi in his endeavor "to develop the 
hidden realities in the essential natures, in the numerous 
pupils then under his direction ". He arrived in Yverdam 
in the year 18 17, and during the eight years he was resi- 
dent on the continent his untiring benevolence and per- 
severing kindness won the praise of all his acquaintances. 

One of his sayings was : i 'As Being is before Knowing 
and Doing, I affirm that Education can never repair 
the defects of Birth". 

The ' 'Introduction' ' to Vol. I of Greaves' "Letters" 
was written by Alexander Campbell and includes also a 
letter from Pestalozzi. 

Aside from the two volumes of Letters, is a third 
volume — "The Theosophic Revelations from the Mss. 
Journal of James Pierpont Greaves". The following 
motto is on the title page — "The soul has a preparatory 
process to go through, in an outward dispensation, before 
it is in an efficient state to bear the Divine Essence, or Love's 
powerful Incarnation." — /. P. G. This volume was 
printed in London in 1847, while the rejuvenation under- 
taken by Walton, Penny and their associates dates from 
1855 and-57. 

One episode in this — ( 'Theosophic Revelations" of 
James Pierpont Greaves is deeply pathetic. It is his 
effort at Randwick in 1832, to relieve the hunger, idle- 
ness and distress of the masses by distributing potatoes — 
apparently the only thing his scant resources could buy — 
and simple clothing. These he gave, not as "charity", 
but for "hours work", which he helped them to find. 



MODERN WORLD MOVEMENTS 47 

The scale of prices per hour for work reveal the poverty 
in Gloucestershire at that date. 

A haircutter was also employed to go from house to 
house, "to promote external decency". 

A "Randwick token" was given to every boy worker; 
on one side of which was stamped the words "Prac- 
tical Christianity" , and on the other side the word ' 'Rand- 
wick". 

This is neither the time nor place to examine the Philos- 
ophy set forth in these three volumes, beyond the declara- 
tion that his simple piety, reverence for the truth and 
spirituality, harmonize perfectly with his Theosophical 
Work, and with that which Behmen lived and taught. 

But the names of Pestalozzi and Alexander Campbell 
serve to bring Greaves into the arena of today; or at 
least, the preceding generation. 

We may come now to the vigorous attempt to revive 
interest and spread a knowledge of Theosophy by Chris- 
topher Walton, Mr. Penny and their associates, about the 
years 1850-54. 

Among the results was a royal octavo volume, diamond 
type of nearly 700 pages, entitled — "Elucidation oj the 
Sublime Genius and Theosophic Mission of William 
Law". 

This book in ordinary print would make half a dozen 
octavo volumes. It represents not only an immense fund 
of materials for writing a life of William Law, and an ex- 
haustive series of annotations and commentaries on Beh- 
men and Theosophy in general, but advertises for a com- 
petent i 'Editor" who shall utilize all these materials, and 
from them elaborate a complete Life of Law and a Trea- 
tise on Theosophy. 

The man who could fill the bill would, indeed, be a 
prodigy, a genius, or a Master. If the latter, however, he 



48 MODERN WORLD MOVEMENTS 

would require none of these materials, as a personal bio- 
graphy, however worthy the subject, would not be along his 
lines nor fit his Genius. In all this work a strong effort and 
appeal to reach the Clergy was made; but, as usual, it 
failed. 

A little later — 1855, the "Introduction to Theosophy" 
was brought out, and it is from this volume that I quoted, 
and to which H. P. Blavatsky refers in the "Key to 
Theosophy" and the Chicago Convention of the T. S. 
in 1889. 

While the author of this volume conceals his name, 
he prints, near the close, an "Advertisement", soliciting 
a fund of one hundred thousand pounds for the endowment 
of a "Theosophic College", and appeals "To the En- 
lightened, Wise and Loving Reader of this Treatise, who 
is Rich in this World." 

Then follow seven or eight pages elucidating the pur- 
pose, scope and methods to be realized in the proposed 
Theosophical College; with an appeal ' 'to the Christianity, 
the Philosophy, the Erudition, Science and Noble Intel- 
ligence of the Age; by whom the Constitution of the 
College should be settled". 

Evidently the "hundred thousand pounds" did not 
materialize. 

Two volumes of St. Martin of France were translated 
into English in 1863, though I am told never sold on the 
market. One — "Selections from correspondence between 
St. Martin and Baron DeLiebistore" — 1792-97 and the 
other — "Man, his True Nature and Destiny". 

The "Martinists" today in America seem to know 
little of these works. St. Martin followed the lead and 
the teachings of Behmen, and not those of Martinez 
Pasquales. 

A daughter of Christopher Walton, the principal pro- 




'As Being is before Knowing and Doing, I affirm that Education can never 
repair the defects of Birth" — J. P. Greaves 



MODERN WORLD MOVEMENTS 49 

moter of the Renaisance of Theosophy in England of the 
1 8th Century, I once met here in Cincinnati. She was 
deeply interested in Astrology ; published an Astrological 
Magazine, and married the author of il A Brother of the 
Third Degree" — a Mystic, and a lawyer of distinction 
in the South. 

More than thirty years ago Parker Pillsbury, abolition 
worker with Wendell Phillips, Garrison and the "old 
guard", was frequently a guest at my home for a week; 
coming here after a visit at the home of Robert G. Inger- 
soll, and going from here to visit Judge Pillars at Tiffin, 
Ohio. Pillsbury told me of Judge Pillars' wonderful 
library on Theosophy. 

As I was exceedingly busy and could get no other 
train to Tiffin, one Saturday night I rode all night on a 
freight train, to reach Tiffin and spend Sunday with 
Judge Pillars. 

The four walls of his library were filled to the ceiling 
with the most rare and valuable collection of old books I 
had ever seen, and he had many duplicates which I 
bought. 

I found that Pillars was in close sympathy and cor- 
respondence with Christopher Walton, to whom I have 
referred as the chief promoter of the revival of Theosophy 
in England (1850-60). 

The Judge told me he had passed from one Protestant 
Church to another during his studies, and finally joined 
the Catholics, regarding that, he said, as the "safest", 
and so shifting the responsibility, which he declared ' 'too 
great for any one individual". 

In the feebleness of age, I found him resorting to 
stimulants. The following is a Post Card sent me: 
"Tiffin, Ohio, Tuesday, 10th June, 1884. 

' 'Such a state of Spiritual Darkness has settled down 



50 MODERN WORLD MOVEMENTS 

on me that I can see nothing beyond the Present; nothing 
but the "Fever called Living" which burns in my brain. 
When I get out of court, I will call and see you. 

Truly, Pillars." 

It requires more than intellectual perception and 
assent to attain the passive serenity and resignation 
of the Hindoo, or the habitual cheerfulness of Behmen's 
"Becoming Man". 

I may add here two other lines of investigation that 
led up to or supplemented the work of H. P. Blavatsky. 

One of these was the careful reading of the work of 
Schopenhauer — "The World as Will and Idea", which 
led to the Vedanta and the Sacred Books of the East, 
from which he had so largely drawn. 

The other was six months, two evenings a week, de- 
voted to the investigation of a single medium. Like 
all "good mediums" he was, or had become, a Psychic. 
The first night of our meeting he read the contents of a 
letter in my pocket, received that day, and which I 
know no one but myself had seen. This interested, but 
did not surprise me, as I had met other evidences of 
Psychometry. 

With many phenomena satisfactory, as genuine, and 
in which I had the aid of an expert detective; he at last 
gave me ninety-six pages of manuscript, "straight from 
theotherside ' ' — but the title of which — ' 'How You Think ' ' 
— enabled me, within an hour, to place over against it 
the pamphlet from which it was copied verbatim. It 
originally purported to come from the ' 'Spirit of Michael 
Faraday". 

The result of the whole investigation was, nevertheless, 
entirely satisfactory and a "Sample of the lot" — the 
' 'professional Medium ". 

The fact of outside or excarnate incelligence com- 



MODERN WORLD MOVEMENTS 51 

municating, I have never since doubted; but the identity, 
or reliability of the ' 'Intelligence" in any special case, is 
generally conjectural altogether. My conclusion was — 
"This is not the reliable way! Let it alone "!* 

The effect upon the medium of the subjective process, 
is always demoralizing and destructive; but this is not 
the time nor the place to discuss them. They are, at 
best, unfortunate and, as individuals, far more to be 
pitied than blamed. 

They are in strong contrast to Schopenhauer, who 
declares — "I make the Will — Supreme" (not merely 
Free). 

The Masters in India are called — "Sons of Will and 
Yoga" — Yoga being defined as "skill in the performance 
of actions". 

If there was no genuine coin, there would be nothing 
to counterfeit or sophisticate. Hence the Alchemist, 
the assayer and the crucible; the Alkahest, the Elixir, 
and the Philosopher's Stone, running as legends, or folk- 
lore, through the ages. 

Thousands in every age have distributed false coin, 
believing it to be genuine, or not knowing the difference. 
Other thousands have been deliberate counterfeiters. 

No one can escape these issues if he tries, nor can we 
rush to the expert or the assayer with every coin that 
comes to hand. 

To make every man an expert, so he will recognize 
the genuine and the spurious at sight, is to make him 
independent in the business of Living. The elements are 
complicated and almost endless, but the Principles in- 
volved are few and simple. 



* See at this point "The Great Psychological Crime," by TK. 



PART I 

CHAPTER IV 
Theosophy in America 

Among the movements of psychical, spiritual or 
mystical character that have gained attention and become 
more or less popular during the past five or six decades, 
there are three that deserve special mention. These are 
Spiritualism, Theosophy, and "New Thought", so-called, 
and including "Christian Science". 

Some day a historian, interested enough, broad, in- 
telligent and sincere enough, may arise to write, without 
prejudice, the history of all these movements, in which 
the aspiring soul of man searched earnestly and hopefully 
after "more light" in spiritual things, and for real knowl- 
edge of the Human Soul. 

I cannot presume to write even the " Story of The- 
osophy," its Founders and Doctrines. A mere thread 
of incidents and an outline of Principles, Aims and Ideals, 
is all that I can have in mind, and even this is by no 
means an easy task, on account of the abundance of 
materials and their diversity and apparent lack of co- 
ordination. 

Spiritualism, from the days of the • 'Rochester Knock- 
ings" and the Fox Sisters, to the Eddy Brothers in Ver- 
mont, created a furor resembling an epidemic. The 
"dark circle", physical manifestations, materializations, 
automatic writing, etc., literally took the people by storm. 

As surprise and excitement waned, and "lying spirits " 



MODERN WORLD MOVEMENTS 53 

were admitted to explain discrepancies, the fact ©f the 
unreliability of much of the phenomena was accepted 
by the more intelligent believers and investigators and 
the dark circle began to decline. 

In 1874 or '75, Col. H. S. Olcott was sojourning at the 
Eddy homestead in Vermont, and reporting the phenom- 
ena for the "Daily Graphic". These reports had evi- 
dently interested H. P. Blavatsky, who had arrived in 
America not long before, and she presented herself at 
the seances and there first met Col. Olcott, and the ac- 
quaintance there begun ripened into a lifelong friendship 
and association. 

In "People from the Other World" and "Old Diary 
Leaves", Col. Olcott has carefully recorded these earlier 
incidents and experiences. 

As we can give here only a few * 'high lights ' on the 
rapidly moving panorama of events, the following 
quotation from page 13 of "Old Diary Leaves" is signifi- 
cant in its relation to our story. It is from ' l H. P. B. 's 
Unpublished MSS". 

1 'Yes, I am sorry to say that I had to identify myself, 
during that shameful exposure of the Holmes Mediums, 
with the Spiritualists. I had to save the situation, for 
I was sent from Paris to America on purpose to prove the 
phenomena and their reality, and show the fallacy of the 
spiritualistic theory of spirits. But how could I do it 
best? I did not want people at large to know that I 
could produce the same things at Will. I had received 
orders to the contrary; and yet, I had to keep alive the 
reality, the genuineness and possibility of such phenomena, 
in the hearts of those who, from materialism, had turned 
Spiritualists, but now, owing to the exposure of several 
mediums, fell back again, returned to their scepticism". 

The thing constantly to be borne in mind is the ex- 



54 MODERN WORLD MOVEMENTS 

istence of a large class of pyschic phenomena which, 
including the entire range of so-called spiritualistic phe- 
nomena and making full allowance for cases of fraud and 
deception, leaves a very large group of phenomena that 
cannot be "explained away 11 nor lt pooh-poohed 11 out of 
existence, nor made intelligible by the catch-phrase — 
1 ' coincident ' ' . Such methods of handling these phenomena 
are quite as shallow and valueless as the open-mouthed 
gullibility of the innocent multitudes. 

Some of these phenomena are easily demonstrated as 
facts. Some H. P. B. repeatedly designated as ' 'psycho- 
logical tricks". 

The important point and, that upon which science 
must always rest, is the clear apprehension of the under- 
lying Law , and the explanation of such phenomena as are 
clearly demonstrated as facts of occurrence. 

Unless one is prepared to make this clear and sharp 
he will never actually know anything of this subject of 
psychic phenomena; all his "beliefs" and "denials 11 to 
the contrary notwithstanding. 

Self-deception and flippant denial are but opposite 
phases of Ignorance. Neither credulity nor incredulity 
contains a single element of science, nor of actual knowl- 
edge. 

He who believes too much, and he who denies too much, 
are equally far from the Truth. 

This is the dominant chord in the whole score of 
knowledge and understanding, and it should never be 
lost sight of for a moment. This dominant chord of 
real knowledge involves more than knowledge, as a pos- 
session, because the method and the result determine and 
demonstrate the "Constructive Principle in Individual 
Life 11 and the trend of the impulse of Evolution in Uni- 
versal Nature. 



MODERN WORLD MOVEMENTS 55 

This seeming digression from our theme reveals 
she Arc Light of progress. 

Without it confusion reigns, with the dominance of 
the ' 'unholy Trinity" of Ignorance, Superstition and 
Fear; and these have faced each other "from the begin- 
ning of Time". 

By this criterion we may measure the work and the 
ideals of H. P. Blavatsky, of the Theosophical Society, 
as well as of every great teacher, or World Movement in 
history. 

What the world may think or say of any of these 
things is of little consequence. The aims, the ideals 
and the Work — these remain, and but for these, stagna- 
tion and fossilization would long ago have determined 
oblivion. 

With them Evolution moves on. Here Nature is 
inexorable, unchangeable; but her rewards are equally 
sure. 

* 'He who endures shall be given a White Stone, on 
which is a name written which no man can read save him 
who receiveth it". 

Madame Blavatsky said that while living in Paris 
she received orders to go to New York and that she 
started the next day. This was in 1873. 

She had bought a first-class ticket from Havre to 
New York, and had gone to the quay to either see or 
embark on the steamer, when her attention was attracted 
by a peasant woman sitting on the ground weeping bit- 
terly, with a child or two beside her. Drawing near, 
H. P. B. found she was from Germany, on her way to 
America to rejoin her husband, but a swindling emigrant 
runner at Hamburg had sold her bogus steamer tickets, 
and there she was, penniless and helpless. The steamship 
company could do nothing, of course, and she had neither 



56 MODERN WORLD MOVEMENTS 

relative nor acquaintance in Havre. H. P. B.'s own 
funds being insufficient, she had her saloon ticket changed 
for a steerage berth for herself and, for the difference, got 
steerage tickets for the poor woman and her children. 

When we remember what "steerage passage" meant 
(L^to one reared in luxury and related to Russian royal 
families, this quick response has a deep significance, not 
lessened in the least if H. P. B. vented her indignation 
against swindlers "in three languages"! 
l > Nor were these outbursts of generosity on the part 
of H. P. B. few or far between. It was her habit, though 
some who witnessed them forgot the generosity and 
remembered only the ' 'shock " of her undisguised opinions 
of fraud and cruelty in general. 

Countess Wachtmeister told me of an instance of 
this same generosity occurring at Ostend when H. P. B. 
was at work on her " Secret Doctrine" some years later. 
A poor woman applied to her for assistance, telling a piti- 
ful story of poverty and suffering. H. P. B. had been 
able to find no ink to suit her in Ostend, so she procured 
a formulary and made ink to suit herself. It was so 
successful that she enlarged the plant, and at the time 
that the poor woman applied to her for help, the "Ink 
Factory" was quite profitable. Deeply moved by the 
poor woman's story, she thrust her hand into the large 
pocket of the loose gown she wore while at work and 
found it empty ; pulling out the drawer of her writing table 
with the same result, all at once she remembered the ' 'Ink 
Factory" and called out, "Here, Constance! (the Coun- 
tess's given name) give her the Ink Factory; that will 
relieve her," — and it was done. 

The prodigality of H. P. B. where there was distress 
to be relieved was habitual, while personally abstemious 
in her habits, and in her wardrobe almost shabby. Even 




Author of "Man, 



Louis Claude de Saixt Martin 
Hi.s True Nature and Ministry" etc., etc., 1790-1797 



Died Oct. 1S03. 
(Martinez-Pasquales died in 1779; the two should not be confused.) 



MODERN WORLD MOVEMENTS 57 

in the case of her great knowledge and psychical powers, 
there is abundant evidence to show that she generally- 
concealed them, drew attention away from them, or 
used them occasionally only to illustrate a principle, or to 
turn attention into higher channels. 

The ''Coulomb exposure", that Hodgeson prided 
himself on, and the "Psychical Research Society" tried 
to monument as final, was not only itself a fraud of 
garbled data, but the Coulombs had been for years 
pensioners of H. P. B., living on her bounteous generosity 
and turning against her at the first opportunity to get 
themselves into the spotlight. 

Here is a quotation from a long letter which I re- 
ceived from H. P. B. dated Ludwig Strasse, Wurzburg, 
January 20, 1886. 

"You have of course read the brilliant report of the 
Society for Psychical Research. It beats any Jesuitical 
Opera Phenomena unexplained and inex- 
plicable, yet suspicion is thrown upon me, and that I 
was accused of stirring up enmity and hatred in the hearts 
of the Hindoos against the 'Superior race' — the English, 
and their rulers. All this is my Karma. I have given, 
out more than I was permitted to; I threw pearls to the' 
hogs; I was weak and protested too feebly against suerr 
revelations as the 'Occult World', an<i 'Esoteric Bud- 
dhism'. Let the Karma crush me. I am atoning for it. 
One thing is a consolation; the whole burden falls upon 
me, as the Masters are made out myths. So much the 
better. Their names have been desecrated too long and 
too much. 

"I am writing the Secret Doctrine, nights and days. 
I cannot die before I have done. 

"And now I say goodbye. If with the Hodgeson 
Report, the desperate efforts of Protestant Missionaries, 



58 MODERN WORLD MOVEMENTS 

Jesuits and Spiritualists and Sceptics, you still remain 
true, then I admire and respect you from the bottom of 
my heart. If the T. Society survives now, it will never 
die. 

"Yours Sincerely and Fraternally, 

"H. P. BLAVATSKY." 

"P. S. — Will you believe, that since the publication of 
the 'Blavatsky-Coulomb' — my alleged letters — I have 
never been permitted to see one y even from afar. Hodgeson, 
who had them in his pocket while living at Adyar receiving 
hospitality at our house as a friend — never even spoke of 
them. Sinnett tried to get them, or one or two of them, 
from the S. P. R. They refused, and I stand condemned 
without even being asked for an explanation. English 
fairness— H. P. B." 

"Old Diary Leaves" by Col. Olcott, and Mr. Sinnett 's 
"Incidents in the Life of Madame Blavatsky", are still 
quite accessible, and the reader is referred to them for 
details. 

On page 17, (et seq.) of "Old Diary Leaves", Col. 
Olcott says: — 

* 'Little by little H. P. B. let me know of the existence 
of Eastern Adepts and their powers, and gave me by a 
multitude of phenomena the proof of her own control 
over the occult forces of Nature. . . . 

For it may be stated, there is and ever was but one 
altruistic alliance, or fraternity, of these Elder Brothers 
of Humanity, the world over, but it is divided into sections 
according to the needs of the human race in its successive 
stages of evolution. In one age the focal center of this 
world-helping force will be in one place, in another else- 
where 

The sceptic denies the existence of these Adepts 



MODERN WORLD MOVEMENTS 59 

because he has not seen nor talked with them, nor read in 
history of their visible intermeddling in natural events. 
But their being has been known to thousands of self- 
illumined mystics and philanthropists in succeeding gen- 
erations whose purified souls have lifted them up out of 
the muck of physical into the brightness of spiritual 
consciousness, and at many epochs they have come into 
personal relations with the persons who are devoted 
to altruistic labor for bringing about the brotherhood 
of mankind". 

This statement of Col. Olcott can be corroborated in 
every age of which we have any literature or records. 

Of course the sceptic whose attitude is that of con- 
temptuous denial, is strictly within the limits of his own 
"eminent domain"; and I, for one, would not disturb 
his royal lethargy if I could. 

I have never seen nor heard that in a single instance 
H. P. B. ever claimed to be other than a Student or 
Servant of these Elder Brothers. 

In this connection the reader may peruse, if he will, 
a little book entitled— ' 'The Reality oj Matter"— 
printed first in part in the "Arena" many years ago, in 
which "The Brotherhood of India" is portrayed, or at 
least outlined, in answer to one Hensholdt who, to plume 
his own crown, had caricatured them. 

While there are incidents in the ' 'Life oj Jacob Behmen" 
indicating that he met those "wiser than himself", his 
writings are largely mystical revelations, which he en- 
deavored to put into philosophical form. I would call 
their source, his own spiritual intuition and psychic per- 
ception. 

Again: In the case of Swedenborg — to the foregoing 
development of Behmen, we have clairvoyant perception 
(sight and hearing) undoubtedly added, with a broader 



60 MODERN WORLD MOVEMENTS 

grasp and finer intelligence in synthetic apprehension 
and portrayal. 

But in neither the case of Behmen nor that of Sweden- 
borg was there a clear pragmatic epitome such as would en- 
able the earnest student to build character and grasp the 
whole theorem of life ; nor was there at that time a nomen- 
clature of science making such a thing possible. 

Here is where Spiritualism also comes in, in modern 
times. Its phenomena were almost literally — "a fall 
into matter", of things before conceived as mystical, 
"miraculous", or "supernatural". 

As already recited, Madame Blavatsky's Master 
regarded the condition of phenomenal Spiritualism in 
America "the psychological moment", viz., the oppor- 
tunity to explain and utilize these phenomena, and give 
rational concepts of the complex nature of man as a 
spiritual being whose material habitat is the physical 
body. 

No more hospitable reception to so-called "Spirit- 
ualism" was ever given than by H. P. B.; but when she 
endeavored to classify and elucidate the phenomena . 
"Spiritualists" turned to rend her; and they kept up 
their personal attacks upon her to the time of her death. 

H. P. B.'s natural endowment and preparation for the 
work assigned her later, was without precedent or com- 
parison for five hundred years previous. 

Whereas Behmen and Swedenborg perceived on the 
plane usually designated as "Spiritual" (but which 
H. P. B. generally designated the Astral) say, the second 
plane above the physical or magnetic) H. P. B. was familiar 
almost from childhood, with the magnetic or "Kinetic". 

As already quoted from her diary and recorded in 
11 Old Diary Leaves" — "she did not want people to know 
that she could produce the same things at Will" 



MODERN WORLD MOVEMENTS 61 

This is very clearly shown in SinnettV 'Incidents 
in the Life of Madame Blavatsky" as given by her sister — 
Mme. De Jelehowsky. On page 109 she says — "She 
(H. P. B.) never made a secret that she had been, ever 
since her childhood and until the age of twenty-five, a 
very strong Medium; though after that period, owing to a 
regular psychological and physiological training, she was 
made to lose that dangerous gift and every trace of 
mediumship outside her will, or beyond her direct control, 
was overcome". 

Those who care for details along these lines will find 
them in abundance in Olcott's and Sinnett's books al- 
ready quoted, and elsewhere; but referring to the above 
quotations I may say that many years ago I was told that 
the transition from the subjective vision to the Inde- 
pendent method was brought about by one whom she 
designated always as her Master (Master M), with whom 
she had been familiar for many years on the psychic 
plane. 

As the recital goes, she was one day sitting in a park — 
in London, I believe — when who but this same Master 
passed in a carriage. She was startled beyond measure, 
but he recognized her by a sign given, and later he returned 
and a long personal interview followed, in which he told 
her of the Masters, their work and methods, and outlined 
her future work and service. It was from this Master 
that she received the "order" to sail for New York, and 
started next day, as already shown. 

Here again, from page 14 of "Old Diary Leaves", is 
her acceptance of her mission: 

"When I am dead and gone people will perhaps ap- 
preciate my disinterested motives. I have pledged my 
word to help people on to Truth while living, and I will 
keep my word. Let them abuse and revile me; let some 



62 MODERN WORLD MOVEMENTS 

call me a medium and a Spiritualist; others an impostor: 
The day will come when posterity will learn to know me 
better. Oh poor, foolish, credulous, wicked world" ! 

No woman in the history of this * 'poor wicked world " 
has ever conceived grander ideals, performed more unself- 
ish service, with greater courage and a more loving heart, 
than did Helena Petrovna Blavatsky. She never paraded 
her powers, sought notoriety for herself, nor wrangled 
with, or about her detractors and literary assailants. 

Her courage and perseverance were sublime; and the 
Doctrine of the Heart — ' 'Father forgive them, they know 
not what they do" — was never once forgotten. It in- 
spired her life and was the golden thread in all her writings, 
that leads the real seeker for Truth through the Maya and 
delusions of matter and sense and time, to the "feet of 
the Masters", and the Crown of Eternal Life. 

There are thousands of students all over the civilized 
world who will agree with all I have said of this remarkable 
woman, and yet, who sometimes lose the clue to her 
greatness. 

My object at the present time is not to defend nor 
"glorify" her. Her mission is ended; her work is done; 
and her reward is sure. But the Genius of that Life and 
Work is the Alkahest in the Alembic of Life which alone 
turns baser metals into pure gold, and transfigures all 
animal instincts and selfish impulses into Christos. 

Even in this ' 'trial by fire", H. P. B. was by no means 
perfect; and she would have been the very last to claim 
perfection for herself, for the simple reason that she knew 
one (and in truth many) the latchet of whose shoes she 
felt unworthy to untie. She knew what self-mastery 
meant, and the tests, the trials and the Journey that lead 
to it. It was her task and her mission to live the life, while 
she pointed out the way. 



MODERN WORLD MOVEMENTS 63 

She had traveled over many countries, met Adepts, 
Masters, Yogis, Sanyasis, Magicians and Fakirs, and 
was in the broadest sense a Citizen of the World. She 
was not always exact, but her resources seemed inex- 
haustible and her familiarity with and hospitality toward 
the literatures and records of all the past, unprecedented. 

And yet, after all, it was the Spirit, the Ideals, the 
Motive guiding all her life and work, that determine its 
value and measure its permanency; and this Spirit, my 
brother, my sister, may be yours or mine for the asking 
and the seeking and the striving. 

It is the Spirit of the Christ. Men have turned it into 
Mystery and Miracle and then have wrangled for ages 
over the Shibboleth, thus anchoring mankind to the dark 
ages and retarding the reign of Brotherhood on Earth. 
This Spirit was not alone conceived in Galilee, nor born 
on the heights of the Himalayas; nor was it bestowed by 
St. Peter on the Vatican. It can never be imposed by 
the ' laying on of hands", nor monopolized by a ' 'Syndi- 
cate". 

It is the Divine Spark in the Soul of man; the Spiritual 
Impulse, planted by the Father In the Beginning, by which 
Human Evolution "proceeds, and all the faculties and 
capacities and powers of man rise above the animal plane, 
become Humane and lead the soul of man upward toward 
the Light and onward toward Eternal Day, and which 
enabled Jesus to say — ' 'It is finished ! I and the Father 
are One!" 

Sentiment and Belief may not touch this golden chord 
of Being at all, more than "Lip Service". Never, 'till it 
becomes the Dominant Chord of the Symphony of Indi- 
vidual Life, does the "Elixir begin to work" and "turn 
all baser metals into gold." 

Behmen called it — "the Becoming Man". H. P. B. 



64 MODERN WORLD MOVEMENTS 

called it "the Doctrine of the Heart". Jesus called it 
< tadng the Life", "Going about doing good", and all 
these Se exemplified it as the ' 'Brotherhood o Man. 

It fe the push, the trend, of all human evoluUon, but 
for wBcn man would still be in the jungles or destroyed 

^ I hate dwelfTpon this phase, this Spirit in man 

"sty this Test that we shall presently measure , and 
JZX Lme extent H t , *££££££* 
SSSr r So tfonly Personalities and idiosyn 

S-^te 0£ 'Se;lS ofS Univer.e-^'As we 

5M"j£?3«3y many people may, perhaps, 
readily adapt himself to any local color. 

But if the traveler is a strong character, W«J 
actual values and endowed with a -tapjjf* 
he is likely often to be regarded as a Bohennan 
ciently to give Mrs. Grundy cause for re mari :. 

Stickin? closely to her room and J^J^ 
ma ny hours a day lor -JWJJ ^J^S^; 
doubtless preoccupied with her theme an 
and those who were ready to cntaase, and equally 




Helena Petrovna Blavatsky in 1875, N. Y. City 



MODERN WORLD MOVEMENTS 65 

who were ready to burn incense in her presence, found 
Bohemia, more or less, in evidence. But the earnest and 
the sincere seeker for truth never failed to find welcome 
and a heart so big and warm, so tender and true, that 
nothing thereafter could ever change the "first impres- 
sion". 

It shines through all disguises and pulses from soul 
to soul. Even Bohemia may shelter the "Ark of the 
Covenant" no less than the "Holy of Holies", for both 
are symbols of the life of the soul of man, and the ' ' Jewel 
in the Lotus" has many settings. 

H. P. B. told of one student who desired knowledge 
along special lines and Was directed to "one who knows" 
in a far distant city. He made the long journey and 
found the Adept poorly clad and engaged in sweeping 
street crossings. Undaunted, the student presented his 
request, while the Adept referred to his menial condition 
and said "you must be mistaken". 

But when it was found that the student remained firm 
and undaunted, he was taken in charge, found "duly 
qualified" and given ' 'that which he had so long sought". 

Those who are whirled off their feet by the loud claims 
of ' 'Leaders " and ' 'Official Heads ", might be saved many 
sore disappointments, and -often many shekels, by pon- 
dering over the foregoing incident. 

There is deep meaning in the saying — "Masonry 
(Truth) regards no man for his worldly wealth and honor". 
The ' 'Mark of the Master" is not only symbolized on his 
breast, but hidden deep within his heart. It is Intrinsic. 



PART I 

CHAPTER V 
Theosophy in America and India 

The preceding chapters have led up to the founding 
of theT. S. in 1875. 

Many points of interest bearing upon the subject have, 
indeed, been anticipated; not to prejudge any issue, 
but to broaden the perspective in which moving events 
become involved; and to prevent, as far as may be, pre- 
mature judgment arising from inadequate data. 

Every such World Movement has centered around 
one leading character, or individual; as the Crusades, for 
example, around Peter the Hermit ; Protestantism around 
Martin Luther; or the Spanish Inquisition and Tor- 
quemada. 

So the names' 'Theosophy" and "Madam Blavat- 
sky", are closely associated in modern times. 

Behmen and the movement of the 17th century held 
closely to the Bible and the Christian Religion, and drew 
from these their philosophy and methods of presentation. 

H. P. Blavatsky utilized the Vedanta, followed the 
earlier Hindoo lines of thought, and so, presented to most 
students an altogether new line of thought, symbolism 
and philosophy. 

The term — "Theosophy", seems to have been selected 
for the purpose of revealing analogies and enabling western 
thought to locate this li Divine Theosophia" — as world- 
wide, generic and universal; and so to "Unite the East 



MODERN WORLD MOVEMENTS 67 

and West", the Ancient and the Modern, as one Common 
Brotherhood. 

To give a new spiritual uplift to the Western world, 
and better economic conditions to the teeming millions 
and often starving multitudes of old India, was the 
special object conceived in the organization of the Theo- 
sophical Society in New York City, October 30, 1875; 
and three years later the founders left the U. S. A., that 
is, in 1 8 78, before which (December, 1878) I joined the T. S. 

These three eventful years in New York City resulted 
in more or less publicity regarding the purpose of the 
T. S., the most notable and lasting of which was the 
publication of i( Isis Unveiled 11 . 

The first cremation in the U. S. A., that of Baron de 
Palm, was taken advantage of by Col. Olcott to draw 
attention to this ancient custom in the far East and to the 
Theosophical teachings in general. 

From a catalogue of J. W. Bouton's of New York, 
publisher and dealer in rare books, I first learned of the 
T. S. and "Isis Unveiled", and ordered a copy of this 
work. 

Covering, as did these two royal octavo volumes of 
over six hundred pages each, an immense range of sub- 
jects, and the most curious and interesting records of the 
past, that which fixed my attention on the author — a 
woman — and therefore on the Society she had been so 
influential in organizing, was her familiarity with, and 
endorsement of Freemasonry, and its deeper meaning 
and Symbolism. 

Having procured a copy of "Isis Unveiled", on dis- 
covering her familiarity with Masonry I wrote to her, 
inquiring about the T. S. ; and receiving a most courteous 
and satisfactory reply to my letter, I joined the Society 
as above recorded. 



68 MODERN WORLD MOVEMENTS 

About this time the leading New York papers con- 
tained long and interesting letters under the heading — 
11 The Martin Luther of India" and the propaganda and 
reform being carried on by Swami Dya Nand Saraswati. 

It was recorded that native Hindoos by the million 
were enlisting under the Swami 's banner. 

It was this revival going on in India at that time that 
determined the founders of the T. S. to go to India and 
join the Swami in his work for the liberation of the masses 
from the decay and stagnating superstitions into which 
the Ancient Wisdom Religion had fallen under Brahman 
rule. 

It is only necessary here to record the fact that 
H. P. B. 's anticipations were doomed to disappointment. 
The Swami was quite willing to absorb H. P. B. and all 
her aims and ideals for the T. S. The Swami proved to 
be ' 'a man of one idea", bent on reform, and the tearing 
down of superstitions and abuses which were the growth 
of millenniums; while H. P. B. had in mind liberation 
from caste and constructive work for a regenerated India ; 
which she inaugurated, and which is still going on, most 
notably, perhaps, in the schools for girls, and the uplift 
of woman generally. 

So the Swami and the Founders of the T. S. quietly 
parted company, and the Indian Magazine "The The- 
osophist", was established, the first number of which 
was issued in October, 1879, and later c 'supplemented" 
by "Psychic Notes, a Record of Spiritual and Occult Re- 
search", and these were continued unchanged for six years, 
or until H. P. B. returned to Europe. 

In the meantime, with the departure of The Founders 
of the T. S. for India, followed soon after by Mr. William 
Q. Judge, the T. S. in America fell into desuetude, as there 
was not one left with leisure or ability to carry it on. 



MODERN WORLD MOVEMENTS 69 

I received the following letter at this time from 
H. P. B.: 

' 'Editor's Office of the Theosophist. 
Girgaum, Bombay, September i, 1879. 
Dear Doctor Buck: 

I was much gratified to receive your letter, as it showed 
that you kept us in friendly remembrance. I perceive 
that your mind is in the same interrogative state as ever : 
That the mighty problems of life and death still challenge 
your thought. 

If you were in our bungalow here but a single day you 
would realize the impossibility of my sustaining a very 
elaborate correspondence with anybody. 

The Society is now a recognized factor in the Indian 
problem of the day — its influence is daily growing and its 
tendency to bring about a revival of interest in old Aryan 
Occult matters. 

This publicity casts a great burden of work on us; 
and so, we finally determined to establish a monthly 
journal which would answer better the needs of our 
members than personal correspondence. 

You have, of course, received the Prospectus, We all 
expect that you will use every possible exertion to secure 
it as wide a circulation as possible, and if they ever pitch 
into it (or us) in the American papers, that you should 
answer the attack. Every explanation that you want 
can be given you through the paper (the ' 'Theosophist"). 
So put your questions in condensed shape and send them 
to us from time to time; other Theosophists afar off will 
do the same, and the instruction given to one will be use- 
ful to others, for the identical questions present themselves 
to any inquiring minds in all parts of the world. 

We have here Adepts in our Society, Hindoo Adepts; 



70 MODERN WORLD MOVEMENTS 

and one of them told me, after reading your letter, that 
the great body of educated young Hindoos whom modern 
English has taught to regard Western Science as infallible, 
will read with deepest interest the confessions of a Western 
learned anatomist and physiologist — Registrar, even of a 
Medical College, that he despairs of finding the secret of 
Life outside of their own Oriental Psychology. 

If they did but know it, every Western Scientist would 
confess the same thing, if he but had your honesty. 

Please write for our journal something very good. 
Your letter was a specimen of what you can do in news- 
paper writing; it was fit for any journal, and touched me 
to the heart. 

And now I must say goodbye. Answer as soon as 
you can. 

Yours sincerely and fraternally, 

H. P. Blavatsky." 

In the formation of the T. S. in New York in 1875, 
three objects were stated as comprising its purpose. 
First: To form a nucleus of a Universal Brotherhood of 
Mankind, without distinction of Race, Sex, Caste, Creed, 
or Color. 

Second: To study ancient religions and philosophies; 
and, Third: To investigate the Psychical Powers latent 
in man. 

These objects being clearly defined, avowed interest 
in, and adherence to them, constituted the sole condition 
of membership in the Society. 

Later, an inner section, or Esoteric Group, was formed 
for the purpose of more definite study and personal in- 
struction; but in this section the previous general require- 
ments were neither changed nor relaxed, but strictly 
adhered to. 



MODERN WORLD MOVEMENTS 71 

The spirit of Brotherhood, mutual kindness, consid- 
eration and helpfulness — just genuine l 'common kindness* ' 
— often so ww-common — was the key-note from first to 
last. 

The following letters from highly educated Hindoo 
Brothers, reveal the same spirit. 

"Adyar, Madras, January 20th, 1886. 
J. D. Buck, Esq.. F. T. S. 
My dear Sir and Brother: 

I beg to acknowledge the receipt of your kind letter 
of the 10th ultimo. Let me, on behalf of my Hindoo 
Brothers, assure you and our American Brothers that we 
have felt sympathy for you and them too. If some of 
our American Brothers entertain the impression that we 
have little sympathy or love for them, it is because we 
do not know one another. Since you have begun to get 
acquainted with us, through letters, you will be able to 
know how much we respond to your wishes to come in 
closer contact with us. 

Mr. William Q. Judge, of America, and Brother Von 
Weber, of Germany, and other European Brothers, will 
tell you what we are, as they were amongst us. 

If our American Brothers are under that impression 
because the Hindoo Bi others of the executive staff at the 
Head Quarters did not correspond with them regularly, 
we answer that the staff, working here, is so exceedingly 
small that we cannot do justice to all the Branches by 
directing and encouraging their studies, however much 
we may wish to do so. Hence, Col. Olcott thought it 
proper to appoint an American Board of Control to exe- 
cute the work of the American Branches. 

You are quite correct in thinking the ultimate object 
of our Society is to establish Universal Brotherhood, not 



72 MODERN WORLD MOVEMENTS 

in theory but in fact and in truth; and thus to effect the 
union between the East and the West through philosophy 
and science. 

The progress of our movement is gradual toward that 
end. 

We do not even dream of establishing an actual loving 
Brotherhood of people during our times, though we may 
be able to pave the way for it by inducing a large body of 
the most intelligent persons of different races and creeds 
to put that idea into practice. 

The basis upon which we work is an impregnable one. 
Many a student in the West did not know anything about 
the existence of a Fraternity of Adepts , with its Branches 
spread over the inaccessible parts of the globe. 

Theosophy has great charms to a person who has got 
scientific instinct in him, for its philosophy of soul and 
spirit is an experimental one, and not a speculative one. 
As such, it can stand all the attacks made by bigots, 
whether in Science or Theology. 

The celebration of our Tenth Anniversary was a 
grand success. There were many delegates from different 
parts of India, and one from Germany — Baron Von 
Weger; and another from London — Dr. Cook, brother-in- 
law of the Authoress of ' 'Light on the Path". During the 
Anniversary delegates and members from different parts 
of the globe have splendid opportunities of knowing one 
another and cultivating fraternal relations. 

We shall be very glad to see some of our American 
Brothers here during the coming Convention. A great 
Occultist and Scholar* has promised to deliver ^.ve lec- 
tures on the "Bhagwat Gita" to the delegates and mem- 
bers during the next Convention.* 

I shall be very glad to give as much help as I can, 

*T Subba Row. 



MODERN WORLD MOVEMENTS 73 

if you can point out to me how I can be useful, since I do 
not know the wants of our American friends and Brothers. 
Accept my fraternal greetings to yourself and other 
American Brothers. 

I am yours sincerely and fraternally, 

Bhawamishankar . ' ' 

"Borcilly N. W. P., India, February 7, 1886. 
My dear Sir and Brother: 

I don't know how to thank you for your very kind 
and brotherly note of the 15th December, 1885. 

As advised by my beloved friend Babaji, I cast off 
all reserve and confess plainly that I was rather struck at 
the noble feeling which has prompted you to do honor to 
an Indian brother, by penning a few lines of sympathy 
with the Indian aspect of Theosophical work. I quite 
agree with you in thinking that one of the greatest mis- 
sions our Society is destined to perform is the uniting of 
the East and the West in ties of brotherhood and affection. 

At present there is an awful amount of misconception 
in the minds of the Indians, and the Western people, in 
regard to each other. 

The Indians come in contact mostly with the Britishers 
from whom, unfortunately, they don't receive the best of 
treatment, and are therefore compelled to stand aloof, 
having got a scare, as it were, of all Europeans. On the 
other hand, the generality of Western people, hardly 
knowing or even trying to know anything about us, look 
down upon us as a nation of barbarians and superstitious 
slaves. 

But happily enough, Theosophy is even now seen to 
unite the two peoples on a common platform. 

The West is now realizing — faintly though it be — that 
the Hindoos are not the fetish-worshipers they are 



74 MODERN WORLD MOVEMENTS 

imagined to be, and the Hindoos, too, are coming to under- 
stand that the few sad specimens of Europeans they come 
across do not represent the whole bulk of Western nations. 

It is true, as you say, that Theosophy is indigenous in 
India ; but even here, owing to the concurrence of various 
adverse causes, the divine knowledge, or Brahmagyanna, 
was little heard and cared for before the advent of The- 
osophy. 

Schools of occultism, indeed, never ceased to exist; 
but the general public, I mean those who were not regular 
Chelas, paid little or no attention to our religion. 

Although the colloquial idioms and proverbs of the 
Indian languages are all imbued with the ideas of Punay- 
amma (rebirth), and Karma, although our daily manners 
and habits reveal the existence of the astral fluid ; but for 
all that, poor India, too, felt the impulse of the wave 
of materialism, and it was necessary that Brahmavidya 
itself should emanate from Western people in order to 
catch the attention of the educated Indians. 

So you will observe that the West has been indirectly 
instrumental in awakening modern India to a sense of 
importance of Occult studies and religious pursuits. 

Since the West has rendered this help to the East, I 
never doubt that retributive justice, or Karma, will 
reward the former. 

As to the Hindoos, I assure you they are one of the 
most grateful nations in the world. 

You are perfectly right in thinking that the doctrines 
of Karma and rebirth ought to be popularized in the West, 
as they are the basic principles of our religious philosophy. 
I have every hope that steps will be taken in that direction 
by the T. S. 

We give you the assurance of our gratitude to America 
for sending us the T. S. and our dear and respected Col. 



MODERN WORLD MOVEMENTS 75 

H. S. Olcott, and of our willingness to co-operate in the 
advancement of Theosophy in the West. 

With kindest regards I remain, my dear Sir and 
Brother, 

Yours fraternally and gratefully, 

Gyancudra N. Chacravarta. 

To Prof. J. D. Buck, M. D., F. T. S. 
Cincinnati, Ohio, U. S. A. 

Seven years later Prof. Chacravarta was a guest at 
my home and spoke at the Congress of Religions at Chi- 
cago, his subject being: — 

"The Theosophical Doctrine 0} the Unity of All Spirit- 
ual Beings: The Eternal Unity of Spirit and Matter, 
taught in the Brahmanical Scriptures." 

If the reader will turn to the report of the Theosophical 
Section of the Congress of Religions, and read the story 
of the great Adwarta King, and his son — the servant of 
Eari — as told by the Professor, he will find a new chapter 
on the Reality of Matter and its relation to Spirit, and the 
Unity of Natural Phenomena. 

I quote the closing paragraphs: — 

"And, ladies and gentlemen, here I stand today, to 
talk to you, drawing from our matchless manuscripts in 
which is found the basis of religion, craving justice at 
your hands. 

' 'I know you are liberal, you sons of America, sons of 
the land of freedom, the land of liberalism, the land of 
justice. 

"I crave no indulgence on the score of the religions 
being old; I crave no charity. All I want is that you 
should not allow your minds to be prejudiced, to be pois- 
oned and abused by the thousands of defamations and 
slanders that are cast on our religion. 



76 MODERN WORLD MOVEMENTS 

1 'Let your own mind work, and then pronounce your 
dictum; I am here to abide by it." 

The Venerable Brotherhood of India can hardly be 
denned as an "invention of H. P. Blavatsky" or even a 
"modern discovery", modern Sadducees to the contrary, 
notwithstanding, and whether they wear the garb of 
' 'Science " or that of ' 'Religion. " 

In the foregoing recital and quotations, the idea of 
"getting acquainted" and uniting the East and the West 
in an Ideal of a Universal Brotherhood", of all Peoples, 
Kindred and Tongues, is revealed as the Dominant Chord, 
precisely as set forth by the founders of the T. S. in 1875. 

The impulse of Fraternal sympathy and co-operation 
thus started, has gone around the world. It lies at the 
Foundation of all e chics, and is the basis of Morals, and 
it would be today impossible to measure its influence. 

Beliefs continually change, Philosophies and Theolo- 
gies come and go; but Altruism, Fraternity, Loving 
Kindness, are eternal and the foundation of the divinest 
impulse in the soul of man. 

No World Movement that plants these at the founda- 
tion, weaves them into its superstructure and vitalizes 
them by service, as the crown and beauty and glory of 
Life, can ever fail or be in vain. 

Let him who works, and waits and hopes and endures, 
remember this and never feel for one moment discouraged. 
The world may revile and spit upon him, but the ' 'Great 
and Peaceful Ones" who "Live, renewing the world like 
the coming of spring" — will never forsake him. 

After these various side-lights and reflections, as 
perspective, we may now return to the T. S. movement in 
America, after the departure of the founders for India. 



PART I 

CHAPTER VI 

Revival of Theosophy in America 

After three years of work and varying fortune in 
America, including completion of Isis Unveiled, as already 
recorded, Blavatsky and Olcott went to India, and for 
the next five or six years little was heard of the T. S. in 
America.- 

But a footing was gained in India, and with the start- 
ing of the magazine — The Theosophist, at Bombay — the 
movement was well launched in the East. 

In 1883 an American Board of Control was appointed by 
' ' President-Founder " Col. Olcott, and on May 13th, 1884, 
the members of the Board were invited to meet at my 
home,, then in Fredonia, N. Y., to organize and rejuvenate 
the Society in America. 

The Board consisted of Elliott B. Page, of St. Louis; 
Mrs. J. W. Cables, of Rochester, N. YVThomas M. 
Johnson, of Osceola, Mo. (Editor of The Platonist) ; Mr. 
Abner Doubleday and Mr. George F. Parsons, of N. Y.; 
W. B. Shelly, of Rochester; and J. D. Buck; seven in all. 

There were present at this meeting, Mrs. J. W. Cables, 
Mr. W. B. Shelly and myself, Mr. Page being represented 
by proxy. 

Mr. Page was elected Chairman, Mrs. Cables, Cor- 
responding Secretary, and J. D. Buck, Recording Secretary . 

A month previous to this meeting, that is, in April, 
1884, Mrs. Cables and her associates at Rochester, N. Y., 



78 MODERN WORLD MOVEMENTS 

had issued the first number of a Journal called "The Oc- 
cult Word ". l ' The New Light from India", as a sub-title, 
and the seal and motto of the Society — "There is no 
religion higher than Truth". Twelve numbers of this 
little magazine were issued, and in April, 1886, Mr. Wm. 
Q. Judge, having returned from India, began the publica- 
tion of "The Path". 

The next two conventions, occurring in April, 1885-86, 
convened at my house in Cincinnati; after which, with 
the rapidly growing interest created by The Path, and Mr. 
Judge's untiring energy and devotion, and backed up by 
the Indian "Theosophist" , the T. S. work in America 
expanded very rapidly, and Branches were formed all over 
the United States, the membership reaching at length 
over four thousand. 

At the meeting of the T. S. section at the Congress of 
Religions, to which I have already referred, one audience 
filled the great Auditorium and numbered over 4500; 
the Oriental and foreign delegates present, no less than 
the subjects treated of, arousing both interest and curios- 
ity. 

In the meantime, Branches of the Society and Sectional 
Organizations had formed in Australia, New Zealand, 
England, France, Germany, Austria, Africa — and, in 
fact, in most civilized countries of the globe. 

After leaving India, from Ostend, Madame Blavatsky 
returned to London, completed and published there her 
Secret Doctrine, started the Magazine — "Lucifer" — 
gathered about her a body of helpers and people of influ- 
ence, most important, as time has demonstrated, among 
them being Annie Besant. 

In the meantime, Col. Olcott remained at Adyar in 
India, continuing the publication of the Theosophist after 
changing it from folio to royal 8vo, in size; and so the 



MODERN WORLD MOVEMENTS 79 

work went on to the time of Madame Blavatsky's death 
in London, May 8th, 1891. This occurred while Mrs. 
Besant was on her return trip to London, from a lecture 
tour in America, accompanied by my beloved wife and 
myself, three or four days before we reached Liverpool. 

One of my most valued possessions is a volume of 
* 'Memoirs" from ' 'Some of her Pupils", printed in London 
soon after her departure. 

Mr. Judge in New York, being apprised by cable of 
H. P. B.'s death, shortly afterward arrived in London, 
to assist in devising methods whereby the work of the 
Society might be continued. 

I may say, in passing, that one little sentence in Script, 
of only four words — "Judges 1 Plan is right" — led to the 
disruption of the harmony previously existing, allowed 
personalities to overshadow Principles, and has given rise 
to "Judgeites" and il Besantites" ever since. 

I refer to this here, without sitting in judgment on 
either section, or any one, but solely for the purpose of 
illustrating the fact that right principles rightly conceived, 
acted upon, and lived up to, are always Constructive, while 
personalities, when allowed to creep in and dominate, in- 
variably disorganize and destroy. 

This is still more emphatically true when Brotherhood, 
Fraternity and Co-operation are declared to be the founda- 
tion principles of an organization. 

There is no disguising the fact that since the death 
of H. P. Blavatsky (with an immense literature that she 
had devoted a quarter of a century to creating and de- 
vising, with labor and untiring steadfastness, with failing 
health, all of which mark her as a Heroine for all time) 
Theosophy, as a World Movement and a United Organiza- 
tion, has lost prestige, power and influence. 

The Principles unfolded remain. The literature 



80 MODERN WORLD MOVEMENTS 

created can hardly be destroyed. Thousands and tens 
of thousands of intelligent people all over the civilized 
world have been informed and enlightened; the East and 
the West have indeed clasped hands and understood each 
other and sympathized with each other as never before. 

The Ancient Vedic Wisdom has become accessible 
in the West to all who seek real knowledge of Spiritual 
things beyond the gross ''Illusions of Matter". 

Only the grossly ignorant or blindly bigoted now re- 
gard our Aryan Brothers as "a race of ignorant barba- 
rians involved in gross supeistitions." 
- The Sacred Books of the East; the work of Prof. 
Max Mueller; the testimony of Warren Hastings; all 
these and many other lines of evidence have revealed to 
the West the source and the fountain-head of Religion, 
Philosophy and all that goes to make life worth the living ; 
and these being designed to push civilization forward, ex- 
isted and were taught millenniums ago, in old Aryavarta. 

In the meantime, the rejuvenation of old India and 
the uplift of its teeming millions have been immensely 
furthered and encouraged by the impulse set in motion 
with a definite purpose by the Founders of the Theo- 
sophical Society. This has been attested by hundreds 
of the best educated among the Hindoos, in native journals 
and elsewhere. 

That which has happened to the Theosophical Society 
— as a whole — has, soon or late, happened to every re- 
ligious organization since history began. 

Sects and "Leaders" have arisen to divert attention, 
claim precedence and give interpretations, till person- 
alities have obscured Principles and the original intent 
has become obscured and lost. 

The only organization that has escaped this fate is 
Modern Freemasonry; and this is in no sense a Religion, 



MODERN WORLD MOVEMENTS 81 

though its Moral Precepts and Ethical Principles lie at 
the foundation of every great religion known to man. 

In preventing this disruption by dogmatic authority, 
Roman Catholicism is rapidly becoming fossilized, sub- 
stituting Politics for Religion, as the sand of the rock 
replaces the life of the tree. 

Theosophy is in no sense a religion, notwithstanding 
the fact that one of its three primary objects was declared 
to be and still is "the study of Ancient Religions" (phi- 
losophies and sciences). Its methods are Educational; 
its motive is Enlightenment. 

To place knowledge in the place of ignorance, super- 
stition and fear, and to include in this knowledge Ethics 
and the inherent principles of all higher evolution for man, 
is indeed the highest education. 

The dominant impulse in the West, at the time the 
T. S. was first organized, has been shown to have been 
the study of psychic phenomena, or Spiritualism. But 
Spiritualism, as a Cult of wide interest, has come and gone, 
while psychic phenomena have become greatly diversified 
and complicated, until mediumship and controls, outside 
of hypnotism, no longer cover the ground. 

In the meantime, two other great social impulses or 
upheavals, to which I shall refer later, have arisen. 

But whatever may be on the crest-wave of the rising 
tide at any given time, human nature remains the same 
and basic principles never change. 

These are like the Lunar attraction back of the tides; 
and back of this lie the cyclic revolutions of suns and solar 
systems — the Diapason of Nature and the Equilibrium of 
Cosmos; the Royal Secret revealed only to him who 
"Learns to Know", who "Dares to Do", and who can 
' 'Keep Silent" while obeying the Law. 

Each section of the T. S. — like the American, or the 



82 MODERN WORLD MOVEMENTS 

English, was autonomous, as were the individual Branches 
in each Section, though all were affiliated with the Parent 
Society at Adyar, India; but this was a bond of sympathy 
rather than of dogmatic authority. 

In our State and National Conventions the Branches 
were represented by delegates or accredited proxies, and 
in each Branch every member had equal voice and vote. 

It was, as it aimed to be, an Association of Brothers — 
a ' 'Nucleus for a Universal Brotherhood of Man. " 

Passing inward from the general society to the Esoteric 
Section, all these aims and ideals were emphasized and 
made more binding, but never relaxed or changed during 
the lifetime of H. P. B. 

H. P. B. wrote me from Ostend, before her return to 
England, that if the T. S. had but a dozen or two in Amer- 
ica who would just keep Loyal, Kindly, Sympathetic, and 
avoid all discord and personal criticism, as I had outlined 
it in a letter to her, Theosophy would Move the World. 

Mr. Judge tried twice, by conference and selection, 
to get such a group of Seven. 

The first group were given a little Iron Swastica and 
were simply pledged to work "in one accord", as above 
indicated; and it lasted scarcely three months. One 
broken and discordant string was sufficient to shiver the 
harp. 

He tried again later, with this little emblem as a badge 
and a reminder (see Frontispiece), and in less than a 
month two of the strongest and apparently most devoted 
and harmonious workers in a large city were almost 
literally pulling out each others hair "in bunches". 

The Seven — "seven-pointed stars 1 ' — forgot the "music 
of the spheres" and remembered only the "forty-nine 
fires" that may equally disintegrate and destroy. 

It seems such a little thing to require of one who 



MODERN WORLD MOVEMENTS 83 

voluntarily accepts a situation, just to keep good-natured, 
obliging, mind his own business, and work; offering no 
obstacle to others who are trying to do the same thing — 
as "every Master has done, who has gone that way be- 
fore", since the beginning of Time. 

And so many are "just crazy to become Masters* 9 . 
Label it "Occultism" or "New Thought", and people will 
fall all over each other in the rush to the Ticket Office 
for a "reserved seat". 

Some day — ' 'from the mountain height, where dwells 
repose" — it may seem such a little thing to look back at; 
and yet it was the Royal Secret that led the student straight 
to the Ashram of the Masters, "the Wise and Peaceful 
Elder Brothers of the Human race". 

Nor have they ever once concealed the "Secret"; 
"here it is", they have declared for ages"; "live it, and 
you will know"; "become it" } said the obscure little 
shoemaker of Seidenburg, "and the Divine Sophia will 
acknowledge you as her own, lead you into all Truth, 
and crown you with Wisdom and with Light". 

"Lead the Life" and "Know the Doctrine" — said the 
martyr of Galilee; and yet Christ-ians are digging in the 
catacombs of creed and dogma for more relics of those who, 
while alive, were "rejected of men" and "went about 
doing good". 

After trying it for years and years, is it any wonder that 
poor old H. P. B. said — knowing all this — "Oh poor, 
foolish, credulous, wicked World ! " Or that Mark Twain 
— after trying to scatter the fossils in the Valley of Dry 
bones — "wept over the grave of Adam"? 

The Great Secret about real "occultism" is that there 
is no secret. The real Masters do not ' 'conceal" the fact 
that the motive of their lives is to give; but where is the 
' 'listening ear", beyond mere curiosity? 



84 MODERN WORLD MOVEMENTS 

At the very beginning of the "Esoteric Section" of 
the T. S. the way to the Inner Temple was Charted by. a 
Master, and printed in Italics-, and yet, Mr. Judge failed 
to find seven who would keep in the middle of the road 
without stopping to make faces or call each other names, 
or dispute about their positions in the procession. Here 
is the quotation : 

' 'Behold the Truth before you; a clean life, an open 
mind, a pure heart, an eager intellect, an unveiled spiritual 
perception, a brotherliness for one's co-disciples, a readiness 
to give and receive advice and instruction, a loyal sense 
of duty to the Teacher, a willing obedience to the behests 
of Truth (once we have placed our confidence in, and 
believe the Teacher to be in possession of it), a courageous 
endurance of personal injustice, a brave declaration of 
principles, a valiant defense of those who are unjustly 
attacked, and a constant eye to the ideal of human pro- 
gression and perfection which the Secret Science (Gupta 
Vidya) depicts — these are the golden stairs up the steps 
of which the learner may climb to the Temple of Divine 
Wisdom." 



MODERN WORLD MOVEMENTS 



85 



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Involved in the Cycle of Necessity 

Herein is Outlined the Method of Her 

Liberation and Return to 

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PART I 

CHAPTER VII 
The Nature and Aim of Theosophy 

FOREWORD 

The following essay was first published twenty-seven 
years ago; and fifteen hundred copies were distributed 
gratuitously, for the purpose of giving a true and rational 
conception of the meaning and aim of Theosophy. 

It is reprinted here for the same reason; as with the 
progress of time, and the divisions that have since occurred 
in the old T. S. confusion has arisen as to its real aims 
and meaning. 

These divisions, however, have not arisen over prin- 
ciples, or interpretations, but wholly over personalities 
and Leaders. 

The unqualified endorsement of the essay by H. P. 
Blavatsky, and herein printed as a preface, will remove 
any reasonable doubt as to the interpretation of Theosophy 
herein contained. 

J. D. BUCK. 



INTRODUCTION 

The following essay upon a subject that is just now 
exciting inquiry, is the barest outline of investigations 
to which the writer has devoted many years of earnest 
inquiry and conscientious study. Dissatisfied, in com- 
mon with many thoughtful men and women, both with 
current beliefs and the soulless negations of materialism, 
and satisfied that neither is comprehended by the faiths 
nor the materialism of the day, and yet that the real 
truth is not past finding out, the present essay has been 
prepared as an outline of the results to which he has 
arrived. In the course of these investigations, animal 
magnetism, somnabulism, trance, howsoever induced, 
and the phenomena of modern Spiritualism, have been 
under careful review, not to the extent of exhaustion, 
which would be practically impossible, but to an extent 
sufficient for classification and comparison. What is 
known as modern Spiritualism contains a great truth, 
a still greater delusion, and innumerable downright 
frauds. The knowledge requisite to discriminate between 
these is only possessed by the initiated Adept, a phe- 
nomenon seen hardly once in a century. To us common 
mortals, therefore, there remain the facts and the phan- 
tasms, beliefs and denials, while phenomenalism or spook- 
hunting is one of the most dangerous and demoralizing 
of pastimes, and the condition of the ''medium" often 
pitiable in the extreme, moral perdition and suicide from 
obsession often staring him in the face ; an idea at which 



90 MODERN WORLD MOVEMENTS 

Spiritualists grow indignant, and which so-called scientists 
ridicule. 

It is an old saying that "All roads lead to Rome." 
Truth is many-sided, yet one. The watchword of 
Theosophy is Truth, and as this one truth relates to all 
knowledge, whether cosmic or microcosmic, it cannot be 
even outlined in a single essay. 

Theosophy is religion, science and philosophy, and 
these three at once ; a religion, because it aims to know, 
to become, and therefore, to worship the truth; a 
science, because it examines by strict analysis all processes 
in nature, in order lo discover that which is; a philosophy, 
because by logical synthesis from the facts of nature 
discovered by science, it deduces the laws which underlie 
phenomena and govern the universe. Theosophy is 
therefore the work of a lifetime ; nay, of many lives or in- 
carnations. Yet need not the neophyte be discouraged; 
for, as said of old, the way is so plain that a man, though 
a fool, need not err therein, and so simple that a man may 
read as he runs. 

Theosophy differs from modern science which virtually 
ignores one-half of nature, still foolishly and illogically 
called the supernatural. Nature includes all that is; 
then what can be above and beyond nature? 

Inside, not outside nature, is the moving cause, the 
great soul. Theosophy differs from all philosophies 
known to modern times, though it contains the essence 
of all that in them is logical and true, and finds most in 
common with the philosophy of Schopenhauer, empha- 
sizing like him, both cosmic (or deific) and human will. 
It finds much in the philosophy of Swedenborg, and em- 
phasizes the law of correspondence, equilibrium and 
harmony. Theosophy differs from all known religions in 
their outer garb, or exoteric interpretation, while it agrees 



MODERN WORLD MOVEMENTS 91 

with and unifies the esoteric or divine wisdom, which is 
the foundation of all great religions. It will thus be seen 
that the subject is inexhaustible, and co-extensive with 
eternal nature. Theosophy lays down certain prin- 
ciples for the neophyte who, as a Student of Nature, 
enters upon his endless career. 

Conscience, the God within him, is his sole guide; 
truth, his unswerving aim, not by mere tacit consent, but 
by zeal, or as Emerson says, "by honoring every truth by 
use." 

Conscientious devotion to knowledge, justice, charity, 
philanthropy, constitutes the true Theosophist. He 
recognizes an enlightened conscience as the Voice of God 
within his own soul, supreme in authority, unerring in 
its decisions, uncompromising in its commands and 
judgments, and to this he listens as to a sacred oracle, 
a divine revelation, and he needs no other. 

The ancient wisdom religion was written in hiero- 
glyphics, and expressed by symbols, the true interpretation 
of which is entirely unknown to modern times. The holy 
scriptures of all religions were thus written, and to the 
true follower, the initiate, it was said, "Unto you it is 
given to know the mystery of the kingdom of heaven, but 
to them it is not given/ ' True initiation was not by 
forms and ceremonies from without, but by spiritual 
experience within. This knowledge, as well as the initi- 
ation, was set forth by symbols, allegories and parables. 
To these symbols there was a key with which the neophyte 
could thread the labyrinth and unlock the mystic chambers 
of knowledge. 

Theosophy unfolds this knowledge by discovering 
the key. But here, as elsewhere, a little knowledge is a 
dangerous thing. Some have imagined that to become 
a Theosophist one must retire from the world into the 



92 MODERN WORLD MOVEMENTS 

desert, or the mountain solitudes, and feed on herbs. 

The history of the middle ages, of the moral leprosy 
and mistaken zeal of many sodalities, no less than the 
distortions and horrible deformities of the postulants 
of the East, ought long ago to have taught the most 
superficial observer the everlasting folly of such a course. 
He who begins by disregarding any known obligation to 
family, kindred or country, will end by disregarding all 
save self, the first and only thing that Theosophy bids him 
disregard. 

The nominal Christian need not go to India nor to Jeru- 
salem to learn the principles or methods of Theosophy; he 
will find them abundantly illustrated in his own scriptures, 
in the teachings attributed to the "Man of Sorrows", 
though disfigured by forgeries and distorted by false inter- 
pretations. To these teachings, when correctly understood 
and truthfully interpreted, Theosophy has little to add or 
take away; but to the exegesis of sanhedrims, synods, 
councils and ecclesiastical commands, it has everything 
to object. It repudiates them in toto, as crafty, time- 
serving, selfish and false, crucifying again the Christ, and 
hiding the truth designed to bind the conscience of the 
ignorant to the service of greed and lust for power. 

The most sacred possession of man is conscience, the 
Voice of God within the soul. No greater folly can be 
committed than to entrust this divine voice to the keep- 
ing of another : No greater crime than for another to 
claim, by divine right, to be his brother's keeper. 

Modern civilization has repudiated human slavery. 
It remains for it to remove the shackles of the soul and 
free the conscience; then shall man learn the difference 
between liberty and license, and make fruitful the vine- 
yard of the Lord. 

The sale of indulgences precipitated the reformation; 



MODERN WORLD MOVEMENTS 93 

let freedom of the soul in the light of science and civil 
freedom complete it. 

In conclusion, a word may be said regarding the 
frontispiece. As already remarked, the ancients ex- 
pressed by symbols and allegories the deepest truths, 
which by Degrees were unfolded gradually to the neo- 
phyte as the "mysteries of initiation." The nature, 
origin, fall and redemption of man were thus repre- 
sented, and this from no mere fancy or foolish fable but 
from actual knowledge scientifically ascertained. 

No more beautiful and instructive fable exists in anci- 
ent writing than that of ' 1 Cupid and Psyche" , the descent 
of the soul into matter, as told by Apuleius and other an- 
cient writers. The frontispiece, taken from a recent 
reprint of "The Divine Pymander", illustrates this 
fable. 

The four elements symbolized by the man's winged 
head, the eagle, the lion and the ox, also the four ages, the 
Golden age, the age of Silver, of Copper and of Iron — the 
sun and moon representing the dual cosmic powers, the 
serpents representing the sexual entrance into life, the con- 
junction of planets or stars determining conditions of 
birth, life, etc. — all these, and more, may be read from 
this beautiful picture. 

To purify the soul and liberate it from the cycle of 
necessity, the chains of matter, the "old serpent", that 
environ it, thus enabling it to regain its pristine purity 
and heavenly abode, is the problem of occultism or The- 
osophy. To put science in the place of sentiment, 
philosophy in the place of speculation, religion in 
the place of superstition, knowledge in the place of 
ignorance, and over all, Law, Justice and Truth, is the 
purpose of Theosophy. 



94 MODERN WORLD MOVEMENTS 

THEOSOPHY 

The term "Theosophy" is by no means a new one, 
though many people, doubtless, have heard it recently 
for the first time. 

The etymology of the word will aid us but little in 
arriving at its real meaning. At the organization of the 
Theosophical Society in New York City, some ten years 
ago, this name was selected to represent its nature and 
aims, and wisely so, as the sequel will show.* 

If we inquire into the use made of this term in either 
ancient or modern times, we shall find that while it has 
quite as much to do with a knowledge of man as with the 
' 'Wisdom of God ", it, in fact, unifies both. 

Pythagoras denned philosophy as the ' 'love of knowl- 
edge. " When Dionysius, the tyrant of Syracuse, asked 
Pythagoras, "Are there in your country no wise men?" 
the sage replied/ 'No, we are not wise, but lovers of wisdom. " 

In earlier times, as now, there was a great deal of 
mystery surrounding Theosophy. The Theosophists were 
also styled Mystics, while Mysticism, Occultism, and 
Theosophy have often stood for the same thing. 

If we seek in earlier times an exponent of the doctrines 
and principles of Theosophy we shall, perhaps,find no more 
prominent character than Jacob Bohme, who styled him- 
self "The Teutonic Theosopher," and who wrote numer- 
ous volumes some three hundred years ago. Bohme was, 
as the world goes, a poor, little, ignorant shoemaker of Old 
Seidenburg, in Upper Lusatia. He was persecuted during 
his life, driven from his home, denied Christian burial; 
and this persecution was continued to his wife and children 
after his death, by the avaricious and licentious priest- 
hood of his time; and yet, strange to say, Bohme's works 

*NOTE. — There are many societies older than the Theosophical Soci- 
ety, that teach substantially the same doctrines; even the names of many 
of these societies are never mentioned to the uninitiated. 



MODERN WORLD MOVEMENTS 95 

are orthodox in the strictest sense, and furnish the basis 
of doctrine and the life work of his translator and com- 
mentator, the celebrated English divine, Wm. Law. So 
much for the consistency of orthodoxy and the irony of 
history. 

But the study of the writings of Bohme has been by no 
means confined to the church. Among the manuscripts 
left by Sir Isaac Newton were found copious translations 
from Bohme, while Goethe, Oken, Schopenhauer, and in 
our own country, Emerson, were among his profound ad- 
mirers; and this, notwithstanding the fact that from 
first to last Bohme's works were written in the jargon of 
the alchemists, "The Great Work", and the "salt, sul- 
phur and mercury' ' veiling from the ignorant and pro- 
fane on the one side, and the Torquemadas on the other, 
the "Divine Sophia", the "Pearl", which on every page 
it was solemnly declared should never be "cast before 
swine." 

The ignorant worship what they cannot understand, 
and the rulers, by divine right in church and state, have 
ever seized on this fact to keep the masses in ignorance 
and bondage; hence, the mysticism which is knowledge 
to the wise, is mystery to the ignorant. If, therefore, in 
an age of intelligence and free inquiry we turn to the 
records of mysticism, we shall find that they have fur- 
nished the loftiest themes to musician, artist, poet and 
painter; and that by these lights the monuments of his- 
tory stand revealed. 

Richard Wagner seizes upon the ' 'Legend of the Holy 
Grail", the very center and core of mysticism, and scorn- 
ing alike criticism and conventionality, places his Parsifal 
among the immortal stars of human genius. 

Goethe retouches the Faust Legend, and our critics of 
a materialistic regime have not yet traveled beyond the 



96 MODERN WORLD MOVEMENTS 

"first part" in solving the mystery; and where they have 
solved the second, they will have to review again the first 
part. 

So also in art, the Laocoon remains a sphinx in spite 
of critic and reviewer while the Pyramids, immortal in 
their strength and grandeur, sublime in their simplicity, 
defying alike the hand of time and the unaided intellect 
of man, are only now beginning anew to tell their story. 

What is the meaning of this revival of Theosophy in 
the nineteenth century? 

Every student of the philosophy of history, every 
thoughtful observer of human nature, must have dis- 
covered that cyclic changes everywhere obtain in the 
affairs of men; and if he goes deep enough he will dis- 
cover that these cycles constitute a spiral, fitly symbolized 
by the Tower of Babel, never yet revealed in the confusion 
of tongues. It is furthermore known, that the revolutions 
of the Sun, Moon and Earth are not the only ones that 
affect the children of men. The Cycle of Meton, as it is 
called, gives to the church, Catholic and Protestant alike, 
their times and season, fasts and feasts. Another great 
cycle closed, we are told, in 1881, and those deeply versed 
in the ancient wisdom tell us that between this date and 
1888, very important changes will occur, affecting the 
climate and surface of the earth, no less than the health 
and the moral and spiritual well-being of man. 

A recent delver in the mysteries of the Caballah* has 
discovered hidden in the Hebrew text of the Bible, not 
only the modulus on which the Pyramids were con- 
structed, but the very equation, to the last decimal place, 
by which we now calculate the distance of the sun; and 
though I might add hundreds of equally startling dis- 
coveries of ancient wisdom, there is nevertheless a dis- 

*Mr. J. Ralston Skinner. 



MODERN WORLD MOVEMENTS 97 

covery, or rather a revelation, beside which these empirical 
data sink into insignificance. It is this revelation, as the 
sequel will show, that gives a new impulse to the term 
"Theosophy." 

This is the age of science. Steam, electricity and the 
printing press have changed the face of the habitable 
globe, and we boast alike of material progress and political 
freedom; yet the inexorable law of compensation holds 
good here as elsewhere, and material advancement is 
marked by spiritual decline. 

No effect is without a cause. So long as the church, 
whether Catholic or Protestant, was dominant, so long as 
the ignorant masses were content to accept on faith the 
dicta of religion, we heard little of the conflict of religion 
and science. But the pendulum has swung from that 
blind superstition which fears and trembles, but dares not 
question, to that crass materialism which dares not be- 
lieve, and is too indifferent even to investigate. Our 
boasted liberty has degenerated into lawlessness; our 
national gods are Mammon and Materialism, twin mon- 
sters whose insane votaries are forever clutching each 
other's throat, and the unholy trinity that stares us in the 
face is rum, riot, and ruin, A doleful picture, indeed, 
but ' * 't is true, 't is pity, and pity 't is, 't is true. " 

Every earnest, thoughtful soul, every true man and 
woman desires a remedy for this sad state into which we 
have fallen, this moral leprosy into which we are plunged. 
We are pointed to the churches and to the Christian re- 
ligion, but alas ! though many noble, earnest souls still cling 
to the forms from which both life and soul have departed, 
though many are far better and few worse than their 
creeds, yet have these abuses in the body social and the 
body politic, not only grown apace with the churches, 
but they have crept into them, till the world is no nearer 



98 MODERN WORLD MOVEMENTS 

redemption today than it was a thousand years ago. 

We are pointed to hospitals for the sick, infirmaries for 
the insane, homes for orphans and the aged, as the work 
largely of organized church charity, yet beside these insti- 
tutions flourish also alms-houses, penitentiaries, reform 
schools, Magdalen and foundling homes, institutions 
that are unknown and unneeded in many of those heathen 
countries to which we send missionaries. The very 
presence of these institutions is a confession that we do 
not know how to prevent crime, seduction, bastardy, 
insanity and pauperage. 

If we add to all this the increase of crime, drunkenness, 
political and moral degradation, it may be well to inquire 
whither our boasted civilization tends? Had the organized 
churches presented an adequate remedy, backed by the 
power of divine truth, such a condition of things had been 
impossible; but the trouble lies not in the nature and basis 
of that religion as originally laid down, and for the first 
three centuries exemplified, as will appear further on. 

'T is not because the churches are Christian, but 
because they are ww-Christian, involved with the rest in 
Mammon-worship and materialism, unwilling to believe, 
and yet unable to demonstrate the fact that the spirit 
of man is immortal. People have grown tired of theo- 
logical hair-splitting, and we hear little nowadays of the 
gentleman with hoofs and horns, that terrified a former 
generation of evil-doers. Sheol is a sort of warmed- 
over joke for the place of torment; fear has departed, 
though wisdom has by no means taken its place. 

With this condition of things acknowledged and 
lamented, there is a large and increasing class in the 
community who have outgrown the old creeds, born of 
the interpretations of an ignorant age when ecclesias- 
ticism held temporal power, and to question was to burn. 



MODERN WORLD MOVEMENTS 99 

This class who are weary of endless discussions which lead 
to no conclusions that reason can accept, who are be- 
wildered and at last silenced, but not convinced, call 
themselves Agnostic, and in apathy or despair are 
content to say, "We do not know." 

As a class, these people are intelligent; as citizens, 
moral; as men and women, kind and charitable; but, 
unfortunately, they are looked up to by the masses who, 
oppressed by poverty and enslaved by ignorance, carry 
on their banner the fatal motto, * 'We do not care." 

These ignorant masses, looking in vain to those who, 
from education, position and opportunity ought to be 
a help to the unfortunate and an inspiration to the de- 
spairing, become wearied, disappointed and envious, 
and it is from this large class that our prisons, alms- 
houses, insane asylums and foundling homes are re- 
cruited. They have asked for bread and we have given 
them a stone. The criticism and materialism of the age 
have deprived them of their faith, and yet, have been 
unable to lead them into knowledge. If you talk to 
them of religion and the churches, they laugh at you; if 
you deprive them of liquor, they will stone you and burn 
your houses for attempting to take away the last solace 
of the despairing, oblivion. 

These are the conditions that stare us in the face. 
Is human life on this planet necessarily a failure? Are 
the nature, the ministry and the destiny of man past 
finding out? Has not the time come for us to take 
counsel together? 

Every thoughtful observer of the times must have 
discovered that the creeds of the world are crumbling into 
dust; the advancement of science has undermined them. 
Here, not even the law of the survival of the fittest ob- 
tains ; they are all full of error, all false, and soon or late 



100 MODERN WORLD MOVEMENTS 

must all go. But back of all these is the everlasting 
truth from which they sprung through man's ignorant 
attempts to formulate. The philosophy of Plato, the 
doctrines of the Essenes and the Gnostics, entered largely 
into the Christian philosophy ; but even these were veiled in 
mystery, to be comprehended only by theinitiated,like Paul. 

There always was the secret, esoteric interpretation 
for the initiated, and the letter of the law for the common 
people. This secret wisdom is no longer in the possession 
of the priesthood; their patent has therefore expired. 
The children of this generation are wiser in many things 
than the priests of old, and the amount of general and 
scientific information possessed by the people renders 
the old land-marks, the old methods, useless. The basis 
of religion must neither ignore nor do violence to philos- 
ophy, science and the common sense of mankind. 

Suppose we adopt for our motto that of the Mahar- 
ajahs of Benares, There is no religion higher than 
truth; and then, instead of arrogantly or apathetically 
inquiring what is truth, let us agree that truth has always 
one sign, one quality, It always agrees with itself, and 
taking the three categories of human knowledge, religion, 
philosophy and science, see if we cannot find a scientific 
philosophy and a philosophical religion, in other words, 
a Gnosis. This is the problem presented by Theosophy 
and it is squarely met, and the number, character and 
intelligence of those who have received from it a satis- 
factory answer, is far greater than most people suppose. 

For the time being the old creeds must be laid aside, 
though the Christian retains his Christianity, the Jew his 
Judaism, the Buddhist and Mahommedan their peculiar 
faith, and if he chooses, his own forms of worship, being 
required only to exercise that degree of courtesy and 
toleration toward others that he requires for himself. 



MODERN WORLD MOVEMENTS 101 

While the creeds and basis of all religions are passed under 
review, very soon it will be discovered that while the 
basis and inspiration are the same, the formulations only 
differ, and as these formulations are shown to be untrue 
and effete, they will be easily discarded, one and all. 

It will thus be seen that at the very beginning is 
achieved that basis of Brotherhood which all other 
methods have failed to attain. Presently we shall begin 
to learn the meaning of that old inscription written in 
letters of gold over the entrance of the temples, "Man, 
know thyself." A new meaning will be given to that 
old saying, 'The kingdom of heaven is within you," 
and we shall have -grown philosophical enough to add, 
so, also is the kingdom of hell. 

The scientist has a perfect right to demand proof that 
there is such a thing as a human soul — not that he, in com- 
mon with the majority of mankind, has lost the con- 
sciousness of it. While, therefore, the scientist pursues 
his investigations by strictly scientific methods, the true 
philosopher will cease his foolish speculations concerning 
the ''unknowable," will quit chopping logic and sawing 
the air, and by strict synthesis, without logical flaw or 
false syllogism, from the facts discovered by science, will 
deduce the laws that underlie the occult and mysterious 
nature of man. 

By and by our agnostic will become interested, and 
in place of apathetically saying, "We do not know", he 
will declare that, by the everlasting intelligence he will find 
out; and if he sufficiently emphasize that little word 
WILL, his labors will not be in vain, as thousands who 
have made the experiment can assure him. Such a 
reconciliation of religion, philosophy and science, a plat- 
form on which all can stand without the sacrifice of intelli- 



102 MODERN WORLD MOVEMENTS 

gertce or self-respect, seems too good to be true. Is it not 
at least worth an effort? 

It is not proposed, be it observed, to replace Chris- 
tianity by Buddhism, nor Buddhism by Mohammedism, 
nor both by Judaism, nor yet all three by Spiritualism, 
but to bring each of the old religions back to its esoteric 
origin, meaning and purity, and if they are found to be in 
essence one, shall we not have found the true religion 

OF HUMANITY? 

But just here appears the need of not only wisdom 
to declare, but ability to demonstrate the esoteric basis 
of all religions, including lost records, that shall put the 
matter beyond all dispute. 

Now suppose that at this stage of our proceedings it 
were discovered that there are living men who possess 
just this knowledge and ability, and possess these records; 
men who have gone over all this ground, not by patch- 
ing together fragments of different religions, but who 
possess a knowledge of science so profound as to dwarf 
into insignificance our boasted modern discoveries; 
who, living in communities far removed and purposely 
inaccessible to modern civilization, have preserved the 
priceless treasures of the past; who, removed from the 
vicious influences of modern civilization, and possessing 
a knowledge of the laws of life, live to an age that to 
us seems incredible, transmitting from generation to 
generation of selected and initiated Neophytes, their 
accumulated wisdom and priceless treasures; and who 
now at the completion of one of the world's great cycles, 
for the first time in centuries give out to the world a part 
of their treasures; requiring no pledge, save only alle- 
giance to truth, no price, save that he who receives shall 
as freely give, and so help along the reign of Universal 
Brotherhood among the races of men; Brothers who 



MODERN WORLD MOVEMENTS 103 

are willing and anxious to teach every earnest soul, and 
to demonstrate the truth of all the above propositions, 
11 Truth and only Truth, " being their motto, and that 
demonstrable and free to all who will investigate and 
receive it. What then? 

What I have supposed, is but a bare recital of that 
which has actually come to pass, and among the thou- 
sands over all the world, who have taken these Brothers 
at their word, I have not heard of one who has been 
disappointed or turned away. 

I am aware that such a statement will strike many 
people as incredible, and they will be inclined to question 
the sanity of him who makes it; yet is it the barest out- 
line of the simple truth. It will at once be asked, how 
have these Brothers been able to keep their very existence 
so long a secret? 

I answer, that the Law of Silence was ever the first 
to be observed, and that according to their own statement 
their safety has often consisted in that the people refused 
to believe such an existence possible. Read the account 
given by Abbe Hue, for which he was unfrocked by his 
ecclesiastical superiors, and his still more startling state- 
ments outside his published works. Or in more ancient 
times, read the account that Apollonius of Tyana gives 
of his visit to these Brothers, though it is evident on 
every page, that he conceals far more than he reveals. 
Again, read in that old work, "Hertnippus Redivivus" 
the account of these "Sons of Light." Coming down to 
more recent times, read the account that travelers, and 
even missionaries, give of the wonders performed by half- 
naked traveling Fakirs, a faint echo of the transcendent 
powers and lofty genius of the Holy Men of the Himavat, 
the existence of whom the Fakirs would declare, could 
they be induced to speak. 



104 MODERN WORLD MOVEMENTS 

In spite of evidence to be derived from many sources, 
some, no doubt, will content themselves with denying the 
whole thing as simply incredible, an old woman's fable, 
and go on repeating, "We do not know," or "We do not 
care. " Those, however, and they are many, who have read 
Mr. Sinnett's "Occult World" and "Esoteric Buddhism," 
and the later work by Two Chelas — "Man, Fragments of 
Forgotten History," ought to supplement them with those 
rare jewels, "The Idyll of the White Lotus," and "Light 
on the Path;" and if by this time they are not interested 
enough to inquire whether this is all true, and if there is 
more from the same source, they may as well defer 
the matter until the next incarnation. 

Soon after the appearance of "Isis Unveiled," the head- 
quarters of the Theosophical Society removed from New 
York City, first to Bombay, and subsequently to Adyar, 
in the Madras presidency, India, where they permanently 
remain. Branch societies are scattered all over India 
and Ceylon, as well as most civilized countries of the 
globe. The Theosophical Society is the medium through 
which the Brothers have undertaken to present to the 
world their long cherished doctrines, in such form as the 
world is found ready to receive, and in such measure as 
the times require, practical, not merely intellectual, 
Universal Brotherhood being the one condition of affilia- 
tion insisted on, while the terms of more intimate relations 
with the Brothers themselves, or Chelaship, are clearly 
set forth; for, to use their own words, they say, "We re- 
fuse no one." 

Upon the organization of one of the Branch Societies 
in India it was thought by some of the members that it 
would be a good thing to organize on a different basis 
from the rest, and to have certain educated Englishmen 
connected therewith, taken in hand by the Brothers, 



MODERN WORLD MOVEMENTS 105 

and drilled in practical occultism; taught, in fact, the 
secret wisdom which had been so jealously guarded for 
centuries, and so constitute a Theosophical Hierarchy. 
One is not likely to misunderstand the answer returned 
by one of the Brothers to this suggestion. I quote a 
portion of the unpublished letter: 

"The world in general and Christendom especially, 
left for two thousand years to the regime of a personal 
God, as well as its political and social systems based on 
that idea, has now proved a failure. 

' 'If the Theosophist says we have nothing to do with 
all this, the lower classes and inferior races, those of India 
for instance, in the conception of the British, cannot 
concern us, and must manage as they can, what 
becomes of our fine professions of benevolence, philan- 
throphy, reform, etc.? Are these professions a mockery; 
and if a mockery, can ours be the true path? Shall we 
devote ourselves to teaching a few Europeans fed on the 
fat of the land, many of them loaded with the gifts of 
blind fortune, the rationale of bell-ringing, cup-growing, 
and astral body formation, and leave the teeming millions 
of the ignorant, the poor and the despised, the lowly and 
oppressed, to take care of themselves, and their hereafter, 
the best they know how? Never ! perish rather the Theo- 
sophical Society with both its hapless founders, than that 
we should permit it to become no better than an academy 
of magic, and a hall of occultism ; and it is we, the humble 
disciples of these perfect Lamas, who are expected to 
allow the Theosophical Society to drop its noblest title 
'The Brotherhood of Humanity', to become a simple school 
of philosophy. Let us understand each other. He who 
does not feel competent enough to grasp the noble idea 
sufficiently to work for it, need not undertake a task too 
heavy for him. But there is hardly a Theosophist in the 



106 MODERN WORLD MOVEMENTS 

whole Society unable to effectually help it, by correcting 
the erroneous impressions of outsiders, if not by actually 
propagating, himself, this idea. Oh, for the noble and un- 
selfish man to help us effectually in India, in that divine 
task! All our knowledge, past and present, would not be 
sufficient to repay him. The true religion and philosophy 
offer the solution of every problem. That the world is in 
such a bad condition morally, is conclusive evidence that 
none of its religions and philosophies, those of the civil- 
ized races less than any other, have ever possessed the 
truth. The right and logical explanation of the subject 
of the problems of the great dual principles, 'right and 
wrong/ 'good and evil', 'liberty and despotism', 'pain and 
pleasure', 'egotism and altruism', are as impossible to 
them now as they were 1881 years ago. They are as far 
from the solution as they were; but to these there must 
be somewhere a consistent solution, and if our doctrines 
will show their competence to offer it, then the world 
will be the first to confess it. That must be the true 
philosophy, the true light, the true religion, which gives 
truth and nothing but the truth". 

It will thus be seen what are the principles and aims 
of these exalted Brothers, in relation to the masses of 
mankind, and that they are no respecters of persons. 
It may be asked, why have these transcendent truths 
been so long withheld from the woild? To this it may 
be answered, that they who possess and comprehend them, 
are likely to know also the times and seasons when they 
can make headway in the world, and to announce them 
prematurely, would be to lose them and destroy their 
custodians, if they had not the power to provide against 
such a catastrophe. It is a cardinal principle in occultism, 
that, by a knowledge of, and conformity to the laws of 
nature, the Adept is able to accomplish that which to the 



MODERN WORLD MOVEMENTS 107 

ignorant seems miraculous. Says a wise occultist, ' 'The 
wicked obey the law through fear; the wise keep the 
law through knowledge." 

Political freedom and the advancement of science 
have, on the one hand, made the promulgation of these 
doctrines possible, while the crumbling of creeds, and the 
materialism of the age, have rendered them necessary 
to the well-being of the human race. 

Again it may be said, that the Secret Doctrine has 
never been without witnesses in the world, and though 
these witnesses, like the doctrine itself, have been sur- 
rounded by mystery, and have written or spoken in a 
language unintelligible to the profane, yet have they ever 
been open to all who have knocked in the right way. 
These mysteries have cropped out in many forms, though 
never for ages so plainly as now, for their time has 
come. 

In the middle ages these mysteries were embodied in 
the obscure writings of the alchemists, at once the despair 
and the subject of hatred and ridicule with the ignorant 
who could not comprehend them. But the odor of burn- 
ing human flesh too often accompanied the illumination 
of these manuscripts to make revelation either desirable 
or profitable.* 

The Rosicrucians, concerning whom so much has been 
written and so little known, embodied more or less of these 
doctrines. To these may be added the writings of Plato, 
the neo-Platonists, the doctrines of Pythagoras, and those 
of the Kabalists, Hermetists, and others. There is no 



' Who dare call the child by its right name? 
The few that know something of it, 
And foolishly opened their hearts, 
Revealing to the vulgar crowd their views, 
Were ever crucified or burnt." 

— Goethe's Faust. 



108 MODERN WORLD MOVEMENTS 

proof, however, that any of these were more than an echo 
of the transcendent wisdom of the Brothers of the Hima- 
vat. All these records were obscure, purposely veiled, so 
that there was not the least danger of their becoming 
known to the ignorant and profane, for be it remembered, 
there were always both the right and the left-hand paths to 
which this wisdom held the key. The former leading to 
Nirvana or the at-one-ment of man, and the regeneration 
of the human race; the other, Black Magic, leading at 
first to occult power, but finally and inevitably to ever- 
lasting destruction. The motto of the first is, All for 
Truth, and Truth for the sake of Humanity. The 
motto of the second, All for Power, and Power for 

SELF, AND THE DEVIL TAKE HUMANITY ! 

These Holy Brothers of Himavat, deeming the times 
propitious, offer to the world, for the first time in many 
centuries, just so much of their treasured wisdom as it 
shows itself willing and capable of receiving. To this 
promulgation, it has already been shown, one only con- 
dition is attached, viz., that the neophyte shall work with 
the Brothers for the elevation and liberation of the whole 
human race, without regard to color, sex, creed, or nation- 
ality; to all such the doors now are wide open, and to 
none others, though the sublime philosophy is published 
to the world. This basis of Universal Brotherhood, how- 
ever, involves more than is at first supposed. It involves 
the idea of what Bohme calls the ''Becoming Man"; i. e., 
that man shall not merely give intellectual assent to the 
propositions and, sinking self, exercise universal philan- 
thropy and love of man. ' 'Deeds," say they, "are 

WHAT WE WANT; FINE SPEECHES COUNT FOR NAUGHT." 

There is one problem involved which deserves special 
mention. It is the old question, "if a man die, shall he 
live again"? We are told, and the statement is supported 



MODERN WORLD MOVEMENTS 109 

by sound philosophy, that man survives the grave, that 
the soul continues after death; indeed, that what we call 
death, is but a change, necessitated by both cosmic and 
physiological law. We are further told that this propo- 
sition is subject to, and capable of, demonstration to all 
who are well advanced on the Path, and that it will be 
furnished to the Chela at the proper time, this knowledge 
constituting one stage of initiation. But this does not 
fully answer the question. 

A more important question is, in the state after death, 
called Devacan, shall we preserve self -consciousness? And 
the ready answer is "That depends". The idea of arbi- 
trary rewards and punishments being done away with, 
as belonging to an ignorant age when such unjust con- 
ceptions were possible; exact justice, absolute and impar- 
tial, takes their place. 

This again does away with another misconception which 
narrows the sphere and limits the administration of jus- 
tice, viz., the idea that we, as human beings on this 
earth, are here now for the first, or necessarily for the last 
time, our unconsciousness of previous incarnations being 
no proof to the contrary when the reasons for such un- 
consciousness are made known. 

We thus reach the conclusion that our being here now, 
the conditions under which we come, and all the vicissi- 
tudes to which we are subjected, are not by the decree 
of chance or blind fate, nor yet of an inscrutable power, 
called by whatsoever name, but that all this has been 
determined by our own thoughts, acts and motives in a 
previous incarnation. 

This law of cause and effect is designated "Karma" 
and the importance of its consideration appears from this, 
that if it be true we are at present ourselves voluntarily 
determining, not once for all our future weal or woe, but 



110 MODERN WORLD MOVEMENTS 

preparing conditions for future life, from which there is 
no escape, and for which we can accuse no power in 
the universe but ourselves. 

If this be true, and every one has to "work out his 
own salvation with fear and trembling", procrastination 
does not help us; what we put off today we shall have to 
do tomorrow ; the Nemesis is on our track, and the judge 
is our own conscience; and herein is seen both the prize 
and the penalty of self-conscious humanity. 

A new light is reflected on the story of Dives and Laz- 
arus. Opportunities misapplied, intelligence, wealth and 
power used all for self and to oppress the poor, the igno- 
rant and degraded, by the eternal law of compensation 
will react on ourselves, beyond the reach of prayers 
and penance, or mumbling of creeds. When the cycle of 
necessity is completed, measure for measure, the injury 
done to others will return to him who sent it along the un- 
erring way. 

This placing conscience as the supreme judge, gives 
real meaning to the word, Emanuel, "God with us". 
Reverting again to the question of consciousness after 
death, it is shown that man may not only determine, by 
his life here, the fact of consciousness, but that by con- 
forming to the known laws of nature he may prolong 
this present existence far beyond the average. Thus 
having time in which to work out the results of errors 
in previous states, he may decide for himself, not only 
the conditions of reincarnation, but incarnation itself. 
And so he may pass from the law of Karma into per- 
sonal liberty, called in Scripture "redemption from sin", 
thus becoming free from the law, by obeying it. This 
condition is known in Eastern philosophies as Nirvana, 
foolishly translated as annihilation. To the early Chris- 
tians it was known as at-one-ment, beside which the 



MODERN WORLD MOVEMENTS 1 1 1 

old Jewish doctrine of atonement by innocent blood is 
the height of cruelty and injustice, repugnant alike to 
reason and intelligence. 

If this be the line of progress, the destiny of the human 
race, and evolution be given this grand and transcendent 
meaning, how time-serving and suicidal appears the 
materialism into which we are plunged. How puerile 
the agnosticism which helplessly says, ' 'we do not know". 
How lamentable, how pitiable the condition of that 
' 'Great Orphan, Humanity", which brutalized by igno- 
rance, hopeless and despairing, at last cries, * 'we do not 
care", and so drifts into pauperism, crime, insanity and 
death, to be lost in the awful blackness of oblivion, or 
return after weary ages, to begin over again the struggle 
for self -consciousness, hampered by the web of their old 
Karma. To make known this truth to the world was 
the "great work" of the old alchemists, no less than of 
the Thibetan Brotherhood; and they desire a Universal 
Brotherhood of man to work with them, and so lift the 
Karma of the world. 

In the way of the progress of this great work stand 
not only the creeds of Christendom, but those of the 
whole world, each claiming a patent of authority direct 
from the Most High; each striving now, as for ages, to 
tear down all others, that it may build up its own, in 
which insane effort it has been truly said that more blood 
has been spilt, more lives sacrificed, than by war, famine 
and pestilence combined ; in short, Moloch ! The Scourge 
of the Human Race!! 

The creeds of the world have not changed their nature, 
though they have been forced to change their methods 
and penalties for heresy. The civilized world hears with 
horror of a religious war, knowing how relentlessly it is 



J 12 MODERN WORLD MOVEMENTS 

waged, how cruelly conducted. History has impressed 
this lesson in letters of fire and blood. 

The genius of creeds (no longer able either to convert 
or exterminate mankind, unable to show any marked 
contrasts in morals, or that simple honesty which goes 
to make good citizenship) is content to accept an intellect- 
ual assent, with liberal mental reservation on the part of 
its nominal adherents, and so setting at naught the at-one- 
ment of man through The Christ, is still powerful for evil, 
and that only. Thousands nominally profess belief 
because they see no better way; and from sheer habit, 
tradition and inheritance they walk in the old way. 

The time is not distant when we must choose between 
our creeds and the Brotherhood of Man, for they are 
antagonistic to the last degree. And that faith which is to 
remove mountains was never yet involved in the 
mumbling of creeds, else had the earth long ago become 
a dead level. 

Modern science has yet to learn the height and grandeur 
to which human beings may attain on this earth, as the 
focalized result of the dual law of evolution and involu- 
tion; and professed believers in Christ have also to learn 
the truth of the assertion, ' 'these signs shall follow them 
that believe". 

The days of miracles have, indeed, passed ; and those 
of law and enlightenment are at hand — enlightenment 
through obedience to law, the Higher Law of Love and 
Universal Brotherhood. Had but a tithe of the wealth 
squandered in the popagation of creeds in foreign 
lands (where better creeds often prevail) been spent in 
uniting the human race under this higher law, the 
millennium would long ago have dawned. 

Theosophy has this one central idea, the Brotherhood 
of Man. Among its devoted followers are Jews, Catholics, 



MODERN WORLD MOVEMENTS 113 

Protestants, Buddhists, Brahmanists, Mohammedans, 
Parsees, people of every race, clime and color. All that 
is asked is that each sect shall go back to the fountain- 
head of its own religion, assured that when it has 
removed the accretions of time, the innovations of 
greed and selfishness, the false interpretations of ignor- 
ance, it will find beneath it all the pure Wisdom Religion, 
the Divine Sophia of Jacob Bohme, the Divine Beatrice 
of Dante, the Pure Gold of the alchemists, the White 
Rose of the Rosicrucians, the Virgin of the World of 
Hermes Trismegistus, the Virgin Isis, the Virgin Mother 
of the Christ of all the ages that are, that have been, that 
shall be; forever pure and virgin, yet forever bringing 
forth; mother, wife, sister and daughter of Osiris; the 
gentle, loving, tender Woman-side of the Life-giver of 
the Universe; the better half of every man of woman 
born, through which alone at-one-ment of the human 
race is possible, through which alone the God which is 
one can ever become all in all, Theo-Sophia. 

Even St. Augustine says: "What is now called the 
Christian religion existed among the ancients, and was not 
absent from the human race until Christ came, from which 
time the true religion, which existed already, began to be 
called Christian".* 

Many have been attracted to Theosophy through 
certain occult phenomena which belong to the higher 
initiates, and which, we are told, through the reign of 
brotherhood will belong to the human race when redeemed 
from the slough of Mammon and Materialism. To place 
these powers at the command of those who are influenced 
by desire for wealth, fame, or power, would be to propa- 
gate only a brood of black magicians. 

Even in Bible times, while there were colleges of 

* Quoted by Heckethorne, "Secret Societies,'' p. 12, Introduction. 



114 MODERN WORLD MOVEMENTS 

soothsayers, schools of the prophets, and the like, it was 
commanded that a witch should be put to death. Those 
therefore who are attracted by signs and wonders, and 
expect only to witness phenomena or learn magic, will 
find the Brothers of Himavat as frigid as the snowy 
peaks they are supposed to inhabit; nay, they will never 
find them. 

The phenomena of modern Spiritualism have con- 
vinced most people that there is another side to this 
every-day life of the world, though even the better sort 
among avowed Spiritualists are convinced that the foul 
air of dark seance-rooms, with bell-ringing and trumpet- 
blowing, are not only profitless, but often dangerous and 
demoralizing pastimes. Beyond the bare fact of con- 
viction above referred to, efforts to bring spirits back to 
earth and down into matter, are reversing the only process 
whereby humanity ever has or ever can advance, viz., by 
elevating the life of man from the lowlands of existence, 
through aspiration and inspiration, into light and knowl- 
edge. 

The profound philosophy already given out by 
the Brothers makes plain the character of all such phe- 
nomena, though by so doing they have roused the hos- 
tility of many Spiritualists. In the whole realm of com- 
munication with the supposed spirits of the dead, the 
wish is father to the thought, and they are many who 
would rather hug a delusion than know the truth, espe- 
cially when that truth flatters not pride and self- 
conceit. 

To the intelligent Theosophist there is neither past 
nor future time, but one everlasting now. 

Change is written over and through all things of earth. 
We are not today what we were yesterday. Our goal 
today will be our starting-point tomorrow. "That 



MODERN WORLD MOVEMENTS 1 1 5 

which has been is not what it was; yet, that which has 
been is." 

The enlightened understanding of man seizes truth 
by intuition, and whether on the material or spiritual 
plane, when he begins to discern the plan and compre- 
hend the law, nature becomes an open scroll in which 
he may read the wonders of his own being, no less than 
those of the universe about him. 

To awaken thought, to arrest attention, to stimulate 
investigation, occult phenomena have occasionally been 
made use of; but when to the thought thus aroused the 
real problems of Theosophy have been presented, many 
have turned away, joined to their idols, clamoring for 
the flesh-pots, time-serving, they have been unable or 
unwilling to seek the Truth. 

The Brothers are no miracle-mongers, nor yet scribes 
and secretaries with nothing to do but to answer foolish 
questions that have been answered a thousand times; 
nay, which any one can determine by consulting his own 
intelligence. Time and again, have they stated the 
problem substantially as herein outlined. Our number 
is not legion; we can not superintend the primary educa- 
tion of those who know not the alphabet of unselfishness, 
and who can only use the ten digits to count profit and 
loss in the lucre of the world. 

Divest yourselves of pride, lust, greed and uncharit- 
ableness; work with us for the redemption of the world, 
the regeneration of man; work on your own plane, in 
your own way, and by and by there shall come to you 
1 'a new heaven and a new earth " ; the * Veil of Isis " shall 
be open; the Comforter (your own purified spirit) shall 
come, and shall lead you into all truth. ' 'He who lives 
the life shall know the doctrine." 

Pause not to ask your brother what he believes; lay 



116 MODERN WORLD MOVEMENTS 

by your foolish shibboleths; pause not to count the cost 
or profit; leave that to time, to law. "If I will that I 
tarry till I come, what is that to thee? Follow thou 
me". Do this. Do! Do!! and you are ours, and all 
we have is yours ; for this is the at-one-ment of man. 

Cost what it may of pain or sorrow, tear the scales of self 
from the eyes of your soul, and the Sons of Light will 
come to meet you, even in the shadow, ere yet the full- 
orbed day has come. The eye of self and sense hath 
never yet conceived the glory that shall be revealed, not 
in the far-off heaven, but here, now, in your own soul; 
and when you have been faithful over a few things, then 
shall ye be rulers over many things. 

1 'Oh for the noble and unselfish man to help us effectu- 
ally in India, in Europe, in America, anywhere, every- 
where, in that divine task; all our knowledge, past and 
present, would not be sufficient to repay him. 

"The Mahatmas are honest debtors." 



Note: — As this goes to press, I notice the report 
heralded triumphantly from many quarters, of the l 'Col- 
lapse of Koot Hoomi and the Theosophical Society"! 

If this saturnalian shout were new, it would be interest- 
ing to the well-informed, but old as it is, as old as Theos- 
ophy itself, it can only impose on the ignorant, to keep 
them in bondage and hide the truth, so that the few may 
dominate the many. 

The Jews imagined Christianity collapsed when they 
murdered Jesus: The Roman Emperors again, when 
they burned Christians to illuminate their gardens: 
And so, in every age, falsehood (in every garb of author- 
ity, by blood, murder, fire and sword), has imagined the 
truth collapsed. 



MODERN WORLD MOVEMENTS 117 

There is a change of methods (as burning is out of 
fashion) and a change of names, from God's Vicegerent 
and Inquisitor-General, to the Society for Psychic Re- 
search, who imagine that by showing a leading and 
professed Theosophist as a fraud, Theosophy itself is 
collapsed. 

Admitting, for the sake of argument, all they claim 
of fraud or deception on the part of individuals, and 
they proved only the weakness or wickedness of individ- 
uals, nothing more. These individuals are quite com- 
petent to answer for themselves. So, also is Theosophy ; 
and they who comprehend its teachings, its sublime and 
everlasting truth, are not alarmed by the exegesis of 
Materialism and so-called Science, more than those of 
other names and greater dignity. 

"They are slaves who dare not speak 
For the fallen and the weak ; 
They are slaves who will not choose 
Hatred, scoffing and abuse, 
Rather than in silence shrink 
From the truth they needs must think; 
They are slaves who dare not be 
In the right with two or three." 



Early in his literary career Bernard Shaw became, as he 
terms it, "Novelist in Ordinary" for a monthly magazine called 
"Our Corner", owned and edited by Annie Besant. Shaw says the 
magazine "had a singular habit of paying for its contributions, 
and was, I am afraid, to some extent a device of Mrs. Besant's for 
relieving necessitous young propagandists, without wounding their 
pride by open alms-giving. She was an incorrigible benefactress, 
and probably revenged herself for my forcefully expressed scorn for 
this weakness, by drawing on her private account to pay for my 
Jejune novels." 

From Holbrook Jackson's book — "Bernard Shaw." 



PART I 

CHAPTER VIII 
The Work of Annie Besant 

If my purpose contemplated a history of Theosophy 
in recent years, even here in America it would necessarily 
include many things to which no reference herein has 
been made. 

But there is one element that, when any adequate 
history is written, will constitute a very important factor, 
second only to the work and ideals of the original founders, 
Blavatsky and Olcott, and that is the work, the ideals, 
the loyalty and the untiring zeal and steadfastness of 
Annie Besant, ever since she first reviewed the Secret 
Doctrine for Mr. Stead's Journal in London, and immedi- 
ately thereafter cast her lot with, and dedicated her life to, 
H. P. Blavatsky and the T. S. work. 

I met her first in America, where she was twice a guest 
in my home. I journeyed with her to London, as already 
recorded in these pages, and witnessed her work there. 
All this, with her work in Australia, on the continent, 
and still more particularly in India and the far East, and 
added to all this her published lectures and books, — she 
has made for herself a record which, in its own way, 
though widely different, deserves to be placed side by 
side with that of H. P. Blavatsky. 

Following largely the same Oriental lines of presenta- 
tion employed by Blavatsky, and familiar with Sanscrit 
and the Vedanta, she has met modern Hindooism on its 



120 MODERN WORLD MOVEMENTS 

own ground, a female Pundit, such as history nowhere 
I else records. 

As a public lecturer she has had few equals. Thor- 
oughly trained in modern Science, and equally familiar 
with every economic problem of the day, she has added 
to loyalty and unselfish devotion a mental grasp and 
breadth of intelligence seldom equaled. She has thus 
been able to command respect and a courteous hearing 
among thousands who otherwise might have turned away 
from the name of Theosophy with indifference or con- 
tempt. 

That she has made mistakes is but to admit what she 
would be the last to deny, viz., that she is still human and 
far from her own ideal of perfection. 

I have little doubt that her detractors will be forgotten 
of men and lost in oblivion long before she shall come to 
her great reward, in the final judgment of mankind. 

The unfortunate disagreement between Mrs. Besant 
and Wm. Q. Judge, but for his untimely death, might, 
perhaps, have found fraternal adjustment. It is not my 
province nor my desire, at this distance of time, to criti- 
cise either, nor to sit in judgment. 

The record is made, and the Law of Compensation 
will make its own adjustments in due time ; but the mo- 
tives and ideals may be just and pure, even where Human 
judgment is at fault. 

Mrs. Besant is still vigorously at work, and that work 
is already so great that to make no reference to it here 
might be construed into condemnation. This, however, 
has no place in my recognition of her splendid achieve- 
ment. I neither justify nor condemn, where my own 
knowledge of facts and details is insufficient. 

I suggested and outlined to Mr. Judge, then in London, 
Mrs. Besant 's first lecture tour in America. It was to 



MODERN WORLD MOVEMENTS 121 

occupy three months, and specified three lectures in Cin- 
cinnati. I said to Mr. Judge that, in my judgment, these 
three lectures could be made to net $500. They were well 
advertised, and with halls well filled netted something over 
$700. The entire course was equally successful, netting 
over $4,000. 

When I add that the profits were equally divided be- 
tween the general expense account of the Society in 
America, and that in London, the unselfishness of her 
work is manifest. Her work in London, and even more 
in India, reveals the same unselfish devotion. 

Mr. Judge's life and work for many years revealed the 
same self-forgetfulness and loyalty to a Great Cause. 
I have so frequently referred to the Law of Compensation 
that the foregoing references seem to me but common jus- 
tice. Like that of H. P. Blavatsky, the estate of Mr. 
Judge, at the time of his death, left nothing to be adminis- 
tered, save in the Judgment Hall of Osiris, where Loyalty 
to Truth and Devotion to Duty alone can be measured. 

Viewed from the status of Freemasonry in America, 
Mrs. Besant's Co-Masonry appears to me to be at least 
a mistake — in spite of its ' 'Fifty Thousand Dollar Temple 
in London". 

But Masonry in London, on the continent and in the 
far East is something very different. My own judg- 
ment is that by assuming too much Mrs. Besant is more 
than likely to scatter her energies, notwithstanding the 
large space Madame Blavatsky gave to Masonry in her 
I sis Unveiled. Her whole work, in the beginning, was 
necessarily experimental, as to methods of presentation 
and utilities. 

In my own judgment, well authenticated, the dis- 
ruption of the T. S. in America was due to the form of 
organization adopted, where a voluntary Association 



122 MODERN WORLD MOVEMENTS 

with less hard and fast lines might longer have survived. 
An ethical basis and a moral uplift were undeniably 
the ideal with which the founders started, to which they 
adhered and of which they never lost sight. Intellectual 
Evolution of the Individual was, again and again, declared 
to be useless, or even tending to the Left-Hand Path, 
where Ethics were lost sight of and Altruism ignored. 
Margraves only could result. H. P. B. often referred 
to the ' 'Soulless individuals that elbow us on the streets 
every day." 

The author of "The Great Psychological Crime" has 
made the antithesis between Evolution and Devolution 
so plain that it is difficult to see how any sincere individual 
of average intelligence can possibly mistake it. 

No problem in mathematics presents a clearer demon- 
stration, and since personal effort alone can determine 
progress, Personal Responsibility is the Balance that 
weighs and measures "to the uttermost farthing". 

Again: This is the "Judgment of Osiris in the Hall 
of the Two Truths". Osiris, in the early days, was not 
merely the Sun God, but the Universal Intelligence — 
equally the Light in Nature, and Equity, Justice and Right 
in che Soul of Man. 

We call it "Conscience — Knowledge of Truth". To 
the Devolutionists, the Margraves on the Left-Hand 
Path, it is Nemesis, or Vishnu the Destroyer. 

To the obedient, conscientious, humane and perse- 
vering, it is Light and Love — ' The Beauty and Glory of 
the Day" — like the Master in the East of Time, outlining 
the Work and giving the necessary instruction. 

It is difficult to see how these simple Truths, these 
grand designs of all the ages, can be made more plain. 
They are as changeless and inflexible as the Law of Gravi- 
tation, and yet as kind as the Father in Heaven, Call 



MODERN WORLD MOVEMENTS 123 

them Rewards and Punishments, if you like, but the 
Choice is wholly with ourselves. 

For untold ages the Great Friends, the Masters, the 
Mahatmas, the Sanyasis, again and again have revealed 
these Great Truths, this Good Law, this Constructive 
Principle in Nature, and have been ridiculed, reviled, 
spat upon, persecuted, crucified. 

The vulgar and stupid are joined to their idols and 
cannot understand. The intelligent, conceited and proud, 
equally joined to their idols, ridicule, while the Margraves 
and the "Mr. Hydes" snarl and destroy. 

Few understand the quality and the degree of Courage 
that persists and tries, over and over again, century after 
century, age after age, to bear aloft the Banner of Light 
in the face of all this opposition and hostility. They who 
can do this are indeed Masters. Even those who seem 
ready to listen are quick to name conditions, prescribe 
forms, and criticise before listening to the "first lesson". 

"Why does he conceal his name? Why does he hide 
his identity? Why does he not come out and take the 
platform, where all may see and hear him? Why does 
he not shout it from the house-tops? Is he a good 
Christian? Is he a Theosophist?" etc., etc. 

Those who are ignorant of the whole process (for there 
are many such), or who deny that there is any such thing 
as a Master, assume to know better than the Master how 
his work ought to be done. Then, if perchance they are 
debarred from active studentship by their own ignorance, 
folly, conceit, or other limitations, they are sure to accuse 
the Master of injustice, or of discriminating against them. 
This is done in order to justify themselves and, as they 
imagine, to belittle or discredit him. 

When the real Master comes, no mother ever gave love 
and nourishment to the babe at her breast with deeper 



124 MODERN WORLD MOVEMENTS 

joy and greater tenderness than he is ready to give to the 
"listening ear and the faithful breast". 

I have tried it, over and over, again and again, and 
have never once been disappointed. I have recorded how 
H. P. Blavatsky received Mr. Skinner's inquiries, though 
not claiming for herself Mastership. The Students and 
Friends of Natural Science know that the TK has written 
pages and pages trying to make clear "The Spirit o] the 
Work" — after trying for thirty years to find an audience. 
When he has gone to his reward, thousands will say — 
"How I wish I had known". 

This ' 'Fever called Living" is a rather serious business, 
after all. That fact, however, by no means excludes 
Cheerfulness, and "all the sweet and tender sympathies 
of life" with those who have mastered its secrets through 
obedience to its Laws. 

If religion, or a code of ethics, or a rule of life, is 
desirable and true, it should, first of all, stand the test of 
Cheerfulness, Hope and Joy. I have been told that the 
Great Friends who have passed beyond the veil are the 
most cheerful and joyous of Souls; and, indeed, why 
should they be otherwise, if they are consciously journey- 
ing toward Self-Completion? 



MODERN WORLD MOVEMENTS 125 

ty^> *^^Ot # /^Aj ^a&^Z^S&J, 



part n 

Modern World Movements 

CHAPTER I 
THE ANCIENT SCHOOL OF NATURAL SCIENCE 

The nature of Theosophy and the objects for which 
the T. S. was founded have, perhaps, been sufficiently 
shown in the foregoing pages. 

No one who understands and accepts the ethical 
principles involved can possibly improve upon them. 
They involve all the highest aspirations and noblest en- 
deavors known to man. 

But the method of portraying these basic principles, 
and of utilizing them so as to secure the best possible 
results, has been shown to be open to experiment and 
improvement. 

I find not a particle of difference between the aims 
and ideals of H. P. Blavatsky, and those of accredited 
representatives of the "Great School of Natural Science". 
The aims and ideals conceived; the sinking of self in the 
work; the loving kindness always in evidence, and exer- 
cised toward everyone — these are the * 'Signs of the Master", 
and constitute the Spirit of the Work everywhere and at 
all times; and this criterion is of the very first importance. 
It is the Spiritual impulse in the higher evolution of man. 

Whenever personal pride, intellectual vanity, am- 



128 MODERN WORLD MOVEMENTS 



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bition and greed for wealth and power, with harsh criti- 
cism of others, creep in, or are manifested, they will 
deceive no one who has once apprehended the true 
Spirit of the Work. 

There is no mystery about it, and no one with good 
"common sense" need be deceived. None of the old 



MODERN WORLD MOVEMENTS 129 

Theosophists, from Behmen, Frehar, Gichtel and Law, 
down to Walton, Penny and Greave, of the 18th cen- 
tury, failed in the least under this test. It is not so much 
others who deceive us, as that we deceive ourselves con- 
tinually through our own ignorance. 

Familiar with H. P. Blavatsky 's writings, life and work, 
from the founding of the T. S. in 1875, to the day of her 
death, I have never read a sentence nor heard of a 
single incident where she failed in exemplifying this 
Spirit of the Work. Her kindness, generosity and quick 
response to every appeal for help seemed to know no 
bounds; and she placed this loving kindness far above all 
Occultism, or psychical powers; these latter she contin- 
ually belittled. 

But there came a time, after her death, when the 
movement she had inaugurated and the Society she so 
largely founded became disrupted; from which time, as a 
World Movement, it has steadily declined. 

If reasons for this result are sought they can be found 
by applying the same tests to every one concerned in the 
work. 

But we should remember that the good work done, 
and done in the right spirit, is under the exact law of 
Karma, or Compensation, and not a particle of it can ever 
be changed nor lost. 

The writings of H. P. Blavatsky are likely to be as 
highly prized by coming generations as are those of 
Plato in this. Such work never dies, though it may have 
to wait a century or two for the evolution of man to the 
level of its appreciation. 

It has been made clear by H. P. B. herself, that she 
came to America and organized the T. S. for the spe- 
cific purpose of giving a different interpretation to 



130 MODERN WORLD MOVEMENTS 

Meditwiistic phenomena; with what result, to herself, 
we already know. 

In 1875 these phenomena were at high tide and at the 
apex of public attention. They have since declined, so 
far as the "dark circle" is concerned. 

But by the year 1897 — say, sixteen years ago — another 
Great World Movement loomed upon the horizon and, 
having already gained great prominence, promised to 
absorb public attention. 

This was the "Woman Question", Marriage and Di- 
vorce, the Sex problem and the general well-being of 
Woman. 

In 1897, Florence Huntley, trained under the instruc- 
tion of a Master of the School of Natural Science, pub- 
lished her * 'Harmonics of Evolution", thus anticipating 
the growing interest and the rising tide, and revealing 
the basic principles involved so as to meet every essential 
problem in the Woman's Era, when she is ' 'coming to her 
own". 

Mrs. Huntley derived none of her knowledge from 
Theosophy, nor from its generally accredited sources; 
in fact, she had paid little attention to it and knew very 
little about it. This I knew from a rather extended 
correspondence with her prior to 1903. 

As the title of her book implies, her main thesis 
covered the philosophy of Evolution; and an early de- 
duction was — (Chapter II) ' ' There is no Death ". ' l Hope ' ' 
— she declares — "is but a fleeting intuition; while Faith 
is the steady expectation of the soul". 

Revealing on every page perfect familiarity with 
Evolution as held and represented by modern Physical 
Science, confining itself as it does, to Matter and Energy 
on the physical plane, she contended at every step for 
the extension of every known law, of l 'substance, motion 



MODERN WORLD MOVEMENTS 131 

and number" — or vibration, to the Psychical and Spiritual 
planes, through natural refinement and the incident in- 
crease in velocity of vibration. ~ 

She made clear the Constructive Principle in Nature, 
the Principle inherent in Nature that — " Impels every 
entity to seek vibratory correspondence with another like 
entity of opposite polarity". This impelling force is 
shown to be not only manifest in human beings of oppo- 
site sex, but to involve every atom in the Universe, from 
monad to man, and from molecule to suns and solar 
systems. 

This is Nature's Universal Evolutionary Impulse, 
under exact mathematical Law, guided by Universal 
Intelligence. 

The other Sociological impulse to which I have referred 
is the Economic Problem which, on the surface, involves 
Capital and Labor; the basic principle involved being 
that of Exact Justice between man and man and between 
man and woman. 

I first knew Mrs. Huntley by correspondence during 
the two years after the death of Mr. Wm. Q. Judge, 
when I was President of the T. S. in America; and while 

I could see no discrepancy in principle, between the 

II Harmonics" and Theosophy, as I apprehended them, 
I had made it a life-long habit never to drop one line of 
work for another, till all my obligations assumed to the 
first were fully discharged. This time came, after a 
new order in the T. S. had reversed every basic principle 
in vogue for twenty years ; and the autonomy of individual 
members and branches, as established by the Founders, 
was replaced by that of autocratic power in the hands 
of one individual ignorant of the history, literature, aims, 
ideals and the philosophy of the old T. S. A. 

My former personal responsibility ended at that 



132 MODERN WORLD MOVEMENTS 

point; so far as the T. S. organization in America was 
concerned; but so far as its principles, aims and ideals 
were involved, my convictions remained unchanged, as 
did also my high regard for and appreciation of H. P. B. 
and her immediate co-workers. 

We must now return to the element of Psychic phe- 
nomena, Mediumship, with all that it implies and in- 
volves, which gave H. P. B. her starting point; and to 
this we must add the popular interest in Hypnotism, 
and the confusion, as to any basic principles or known 
laws, applying to either case. 

Interest in Mediumship had, indeed, waned; but 
Hypnotism was in the air and excited great public in- 
terest, particularly as many physicians more or less 
endorsed and experimented with it. 

I had witnessed few exhibitions of hypnosis, but 
enough to satisfy me that it was seldom less than a crime, 
and never justifiable. 

Thirty years ago, as already recorded, I had investi- 
gated one Medium for six months, and had become 
entirely satisfied that the phenomena, generally speaking, 
were never reliable. I came to the earnest conviction 
that the whole process was a crime; that it was in no 
sense evolutionary, but demoralizing to the medium. 
I arrived at this result, notwithstanding the fact that 
many of the psychic phenomena, as such, were genuine. 
The difficulty consisted in distinguishing between the 
true and the false. 

The reader will naturally inquire — ' 'How do you know 
that any of the phenomena were true?'' And the average 
scientist is likely to declare it all a fraud, or a delusion. 

To the first question I would reply — "By the same 
criteria and lines of evidence by which you know anything 
to be true. Foremost at this point stands consistency, as 



MODERN WORLD MOVEMENTS 133 

a whole, regarding details. Truth is consistent, and 
always agrees with itself. Each proposition must agree 
with every other. Many times we say — "I do not 
know"; but there remains a logical sequence, consistent 
as a whole; and this constitutes knowledge. 

This method in arriving at the truth is what Pythag- 
oras called "Philosophizing according to numbers", 
and the whole Harmonic Series embodies it as Substance, 
Motion and Number, but with the distinct understand- 
ing that it includes Spirit and Matter, with the Individual 
Intelligence, or Soul, as the Gnosis. 

So we have the Phenomenal and the Nominal; Mul- 
tiplicity and Unity; or again, as Pythagoras and Plato 
would say, "the Many and the One". Again, Browning 
puts this same test of Truth into the mouth of Paracelsus: 

"Truth is within ourselves; it takes no rise from out- 
ward things, what'er you may believe. There is an inmost 
center in us all, where truth abides in fullness, and around, 
wall upon wall, the gross flesh hems it in, — this perfect, 
clear perception — which is truth. To know, rather con- 
sists in opening out a way whence the imprisoned splen- 
dor may escape, than in effecting entry for a light sup- 
posed to be without". 

There is, indeed, "nothing new under the sun"; all 
these things "have existed from old time". The Great 
Secret is — li How we seek. In what spirit do we receive} 
And how do we work?" 

This is the Key to Theosophy; and it is equally so to 
the School of Natural Science. 

It all depends upon ourselves, and is a growth, a be- 
coming from within. 

Why should any intelligent Theosophist object to a 
new source from which emanates the same great truths? 



134 MODERN WORLD MOVEMENTS 

or a new fountain, tapping the same stream of Eternal 
Verities? 

I know that H. P. B. and Mr. Judge always welcomed 
such help with radiant rejoicing, and such hospitality- 
is the very Genius of the Work. It never stops to quibble, 
to criticise, nor to condemn; it is too busy with the 
"Masters' Work". 

Mr. Judge was H. P. B/s strong reliance and helper 
in the work in America. Most of our National Con- 
ventions were held in the West: and in nearly every 
instance Mr. Judge came to my house a day or two before 
going to the Convention; and together we planned the 
work to be done. I was chosen to preside at nearly all 
of these meetings, including that at the Congress of 
Religions at Chicago; Mr. Judge, opening the meeting, 
and then, on account of his failing voice, giving me the 
chair. 

During the last year of his life Mr. and Mrs. Judge 
were guests at our home for three months, and I went to 
New York for a last interview with him shortly before his 
death. 

From the foregoing it should be apparent that I was 
quite familiar with Mr. Judge's aims, ideals and methods 
of work; exemplifying, as he did, their true spirit. 

And this leads me to say that, for the last two or 
three years of his life, a broader aspect than the T. S. 
organization was constantly in Mr. Judge's mind; and 
he spoke of the "Theosophical Movement" quite as often 
as of the "Society". 

Nor could there be any doubt or uncertainty as to the 
use he made of these terms. It was cordial hospitality 
to everything that looked toward the general uplift of 
mankind, or a recognition of the psychical and spiritual 



MODERN WORLD MOVEMENTS 135 

powers latent in man, and formulated in the foundation 
of the Society, as its Objects. 

The New Constitution adopted at Chicago after Mr. 
Judge's death, as already shown, changed every principle 
of the society and left individual members only as pawns, 
to the caprice of an autocratic * 'Official Head". This 
Official Head claimed 'lineal descent (through Judge) 
from Blavatsky"; and yet annulled every principle upon 
which she worked, resulting in a close corporation, with 
absolute autocracy, like the Jesuits, and amassing money \ 
in short — Despotism! 

My own conclusion was instant and inevitable: the 
Name "Theosophy" in America no longer represented a 
World Movement such as the Founders had in mind; and 
to which they devoted their lives and all that they pos- 
sessed — as the whole record abundantly shows. 

Reference has already been made to Mrs. Florence 
Huntley, and her " Harmonics of Evolution 11 . 

I had been, for two years disconnected from any 
Society called Theosophic, when one day a friend brought 
to my office a book entitled "The Great Psychological 
Crime 11 . As he offered to lend me the book, I glanced 
over its contents, thanked him, and took it home to read. 

Before I had quite finished the reading, I wrote to 
the author, ' 'TK ", in care of his publishers. I asked him 
for an interview, stating the reasons for my request, as 
I had never before heard of him. 

Many years before, I had worked up to his conclusions 
regarding Mediumship and Hypnosis; but this theorem 
of the Constructive Principle in Nature, with its exact 
antithesis — Mediumship and Hypnosis — representing 
the Destructive Principle, was so broad, so exact and so 
inclusive as to deserve the appellation — ' ' Natural Science 11 



136 MODERN WORLD MOVEMENTS 

— as therein defined. It marked an advance such as I 
had never found elsewhere. 

But this was not all, interesting and valuable as it 
seemed to me; nor would this alone have justified or 
necessitated an interview. It was so distinctly stated 
and so clearly formulated in the book as to need no further 
elucidation. 

But the principle of Ethics, to which I have so fre- 
quently referred in these pages and placed above all 
technicalities of knowledge, and to which the author of 
the "Crime" so frequently refers as — "the Spirit of the 
Work", and which the old Hindoo philosophy designates 
as — "the Good Law" — runs like a golden thread beneath 
the text, and between the lines of the book. 

Leaving Mediumship not the slightest excuse, and 
Hypnosis no justification whatsoever; the Medium was 
portrayed as an unfortunate victim, and the Hypnotist as 
a criminal in just so far as he realized the character of his 
work. The Crime was exposed and condemned; the 
"Criminal" left to the "Good Law" which ( known as 
Karma to the Theosophist, and as Compensation in "The 
Great Work") no one can possibly evade, in any volun- 
tary act of his life. 

The author has thus demonstrated, as clearly as any 
problem in Euclid, his mastery of his subject and his 
entire competency to treat it. The element of Con- 
sistency to which I have so often referred, found the 
"Great Psychological Crime" without a flaw; hence, I 
wanted to see the man who wrote it and learn more. 

My letter to the author contained something like the 
foregoing; and I was far less surprised than delighted, at 
the response. I had given "the right knock", and the 
door instantly flew wide open. The "Soul's Intuitive 
Conviction, approved by both Reason and Conscience" — 



MODERN WORLD MOVEMENTS 137 

Faith — had gone straight to the mark. I had not a 
particle of doubt that if, with closed eyes, I had stretched 
forth my hand, it would be filled and clasped by a Brother. 

That was ten years ago ; and the clasp has not relaxed, 
but has grown dearer and stronger, from that day to this. 

Who or what I am, or what I may have achieved, does 
not enter into the case at all; but the Spirit in which we 
give, or receive — Fraternity, Brotherhood, Loving Kind- 
ness — like the "Joy in heaven over one sinner that re- 
penteth" — this is the Shibboleth throughout the ages, 
and throughout the heavens. 

"Ask and ye shall receive. Seek and ye shall find. 
Knock and it shall be opened unto you". The only new 
thing about this is that it is absolutely true; and ciie only 
wonder is that so few realize it, and that the world is 
so long in making the discovery. 

It would be difficult today, I imagine, to find a really 
intelligent and educated person who does not accept the 
general theory of Evolution; which means that all things 
are governed by law, with an upward trend, and that a 
li Rational order pervades the Universe." 

No other principle or agency can be found to explain 
the progress of civilization and the uplift of mankind from 
barbarism. 

It is true that theologians often regard Religion as a 
special department, or dispensation, and sidestep from 
Law and Rational Order to invoke Miracle; but these 
two departments — Religion and Science — as civilization 
slowly advances, are gradually amalgamating. 

The Presidents and leaders of thought and philosophy 
in nearly all our great Universities here in America, 
within the past decade, pronounced unqualifiedly against 
the supernatural and repudiated miracles. 



138 MODERN WORLD MOVEMENTS 

In the future, Theology must demonstrate, along the 
lines of Scientific Psychology. 

It therefore becomes apparent that the higher evolu- 
tion of man follows the line of a Constructive Principle 
in Nature, and that mental assent and personal effort in 
line therewith determine the progress of every individual. 

The difference in the status, intelligence and ethical 
character of each individual, is thus made plain, as the 
result of personal effort on right lines. 

It follows, therefore, not only as a matter of fact and 
of history, but as a logical sequence of the whole philoso- 
phy of evolution, that certain individuals in every age, 
by conformity to law, by "leading the life" under this 
Constructive Principle in the building of individual 
character, and by devoting their lives to the betterment 
of others, have gained the ' 'line of least resistance " re- 
garding the animal plane, and of greatest momentum 
toward the peaceful, pure and spiritual, and so out- 
distanced their fellows in Spiritual Illumination and 
Psychic Unfoldment. 

The Theologian and the ignorant multitude, in all 
ages, invoke miracle and the supernatural, just in pro- 
portion as they are ignorant of this Constructive Prin- 
ciple^ — the trend and the Divine Impulse of the Higher 
Evolution. 

Be this as it may, the fact remains, however we may 
presume to account for it, that — ' 'There were giants in 
those days", and that in every age these Wise Men have 
been in evidence. 

But it does make all the difference in the world, how 
we explain and account for the existence of these advanced 
Teachers and Masters. 

If we invoke Miracle, special Providence, the Super- 
natural and the like causes, there remains a "great gulf" 



MODERN WORLD MOVEMENTS 139 

of mystery between these Wise Men and ourselves. How 
can we "follow in their footsteps", or "go and do like- 
wise"? What encouragement have we of attaining to 
their knowledge, power and beneficence, if we are just 
common mortals, and they descended from the gods? 

A Master of the Good Law would be one who had 
apprehended this Constructive Principle in Nature, con- 
formed his life to its strict demands and gained personal 
experience of its truth and beneficence at every step, and 
so become Master of its revelations and its laws. 

Does it not seem worth the effort to prove the law? 

Now as to the existence of these Masters — I have 
repeatedly shown how we may test and discover them by 
internal and intrinsic evidence in their own work, regard- 
less of the opinions of others; for, at no stage, from neo- 
phyte, or entered apprentice, to fully developed Master- 
ship, does the law change, or relax one iota. Its bearings 
broaden and its applications simplify at every step, but 
the Law is eternally the same. Giving or Receiving, 
low or high degrees, * 'backward and forward it still spells 
the same". Otherwise how could it be a Universal Con- 
structive Law in Nature? 

The rain falls from the clouds and the acorn from the 
tree, by the same law that brings the great rock from the 
the mountain top with a crash, or a meteor from out our 
atmosphere, to the earth. 

Madam Blavatsky, from the first day of her work in 
the T. S., declared the existence of Masters to be a jact. 
This was not a new revelation, particularly in India, nor 
to any one familiar with ancient philosophies and re- 
ligions. But to the Sadducee and the average citizen it 
seemed new, startling, incredible; and to the average 
theologian it seemed an impertinence, if not an insult. 

The real student of Theosophy ought hardly to need 



140 MODERN WORLD MOVEMENTS 

further information on the general subject of Wise Men, 
Masters, or Mahatmas. 

While H. P. B. confined her references largely to two 
of these Eastern Adepts, she repeatedly declared that 
they were many, of differing degree, living in different 
places, usually inaccessible to the traveler. 

Not only so, but twice she aided the artist in por- 
traying the likeness of those most frequently referred to, 
copies of which portraits are in my possession. 

But, before referring more definitely to these por- 
traits, I quote from volume III of " The Secret Doc- 
trine", what she first said in <l Isis Unveiled" in 1878, 
regarding Masters; and she refers to them continually 
throughout her writings. 

' 'There are numbers of these mystic Brotherhoods, 
which have naught to do with civilized countries ; and it 
is in their unknown communities that are concealed the 
skeletons of the past. Their "Adepts" could, if they 
chose, lay claim to strange ancestry, and exhibit verifiable 
documents that would explain many a mysterious page 
in both sacred and profane history. Had the Keys to 
the writings and the secret of Egyptian and Hindoo 
Symbolism been known to the Christian Fathers, they 
would not have allowed a single monument of old to 
stand unmutilated". 

But the "Christian Fathers" were not the only 
destroyers of ancient records. 

Scrolls and manuscripts by the thousand were de- 
stroyed by the invaders till, with the burning of the 
Alexandrian Library, the follower of Mohammed de- 
clared — "If these books agree with the Koran, they are 
useless; if not, they should be burned"; and he burned 
them accordingly. 

Madam Blavatsky declared many years ago that, 



MODERN WORLD MOVEMENTS 141 

when this bonfire of Paganism took place the most 
ancient and valuable documents were concealed in under- 
ground crypts, known only to the highest officials, and 
were thus saved from destruction; and there is further 
evidence of their existence and location in an inaccessible 
cave, down to the present day, guarded by two Masters 
of the "Great School of Natural Science." 

The portrait of a Master, herewith, seems interesting. 

Nearly twenty years ago an acquaintance at James- 
town, N. Y., showed me a photograph of this Master, 
accompanying one of H. P. B. which he had procured 
from a Photographer at Schenectady, N. Y., and he 
gave me the address of the artist. 

I thereupon obtained some copies, after which he 
inffigmed me that he had the original negative and that 
it was obtained from H. P. B. while she was a guest at 
his house, about 1876, or '77. 

I bought the negative, because I disliked to see copies 
sold about the country indiscriminately. 

Later, Mr. Judge told me that he was present at the 
Lamasery (as they called H. P. B.'s New York residence) 
when the artist drew this likeness on a piece of Manila 
paper, under H. P. B.'s telepathic gaze; thus conveying 
to the artist's vision the image of the reality in her own 
mind. 

No one familiar with the pictures, made in oil by 
another artist in London in the same way many years 
later, will fail to note the resemblance. 

I trust I have made it apparent that real Masters 
are not the exclusive possession of any people, age, or 
clime; and that Madam Blavatsky gave the most unquali- 
fied attestation to this fact. In any case, it is a matter 
of jact to be determined by sufficient evidence, and the 
ideals portrayed are at least inspiring. I also hope it 



142 MODERN WORLD MOVEMENTS 

may be apparent that, whereas an important crisis in 
the interpretation of Spiritualistic phenomena gave 
sufficient reason and sent H. P. B. to America; so also 
the gathering tides of another Great World Movement, 
and the receding wave or undertow of psychic phenomena 
created, apparently, the opportunity for the School of 
Natural Science to submit its teachings — "to the Pro- 
gressive Intelligence of the Age". 

The attempt, at least, is being made; but with what 
result, the future alone can determine. 

But here, again, the Theosophical student is likely 
to face a new perplexity, largely his own. 

Grown familiar with * 'Rounds" and ' 'Races", " Yugas" 
"Manvantaras" and Pralayas; "Seven Principles", 
"Karma and Reincarnation "; and more or less of the 
subtleties of Occult and Vedantic Philosophy; it is like 
removing all the philacteries, when a Master appears 
in Citizen's garb and speaks and writes in common, 
e very-day, good English. 

But if he will reflect a moment and ask himself the 
question — ' 'If possible, is it not exceedingly desirable to 
bring the Secret Wisdom, the Gupta Vidya, the Magnum 
Opus, within the apprehension of every sincere and 
earnest seeker of Light and Knowledge, so that it may be 
understood and utilized, with the one test and admo- 
nition — Try it and seel 

The "School' ' thus represented as that of Natural 
Science, has a lineage and history of its own, running back 
into remotest ages. Its ancient and immense libraries, 
together with its methods of work and instruction, are 
peculiarly its own. 

That which it aims to accomplish for the individual, 
and for humanity, seems altogether in harmony with 
that of the Mahatmas referred to by H f P. B. and in- 



MODERN WORLD MOVEMENTS 143 

volved in all her work, according to her light and best 
judgment. 

If we call her methods and lines of teaching, ' 'Philos- 
ophy", and those of the Great School, ' 'Science", it should 
clear up all obscurity; since the rule of life, the ethical 
aims, ideals and requirements for the individual, are 
practically the same. 

It is like transferring a student in a university from the 
classical and philosophical departments to that of math- 
ematics, physics and engineering; remembering all that 
he has previously learned of classics and philosophy. 

Indeed, the TK. often speaks of the School as "the 
University of the Universe". He who is determined to 
know and to understand must depend upon a personal 
experience. Only thus, and only so far, is he justified in 
declaring — "I know". 

The great point here, however, is that the School and 
all its methods, teachings and results, involve and unite 
the Physical and the Spiritual natures of man together 
with all his faculties, capacities and powers, as in a single 
Theorem. Body and Soul are One, under one Law, or 
Principle of Harmonic Construction; so that health 
and harmony, growth and evolution, the here and the 
hereafter, constitute One Equation. 

The Hindoo method of thought is exceedingly ab- 
struse and metaphysical, seeking as it does, not only to 
portray the most obscure and subtle things as they are, but 
also to show how they came to be so; and this, not only as 
regards the "powers latent in man" as an individual, 
but likewise as to "Rounds" and "Races", "Manvan- 
taras and Pralayas", the "Out-Breathing and the In- 
breathing of Brahm". 

The Hindoo civilization is millenniums old. It has 
had time to work out these problems on the physical 



144 MODERN WORLD MOVEMENTS 

plane, and then, by introspection (inbreathing) to advance 
toward the spiritual. 

The modern spirit of Science, arisen in the West as 
the Dominant Chord in civilization, is not known in the far 
East in any such degree. The Genius of old India cries, 
"Reflect! Meditate"! 

The Genius of the West cries, ' ' Demonstrate ! Work ' ' ! 

The higher type of the Hindoo is content, with a cotton 
robe, sandals and a handful of rice, to sit and meditate, 
while all around is poverty, with the ancient monuments 
given over to desolation; while Famine stalks at noonday 
and pestilence claims its millions of victims every year; 
and yet, the Sacredness of all Life taught by Buddha, 
while preserving the worm, is powerless to prevent the 
destruction of whole provinces from filth and disease. 

I am not criticising, but portraying facts. It ought 
to be apparent that the Gupta-Vidya of old India cannot 
fit the civilization of America. In essence and principle 
it may be the same, as the Magnum Opus; but the 
Problem of Civilization in India and in the West is as 
different as are Sanscrit and Anglo-Saxon. 

For centuries the civilization of India, so far as Con- 
structive Sociology and Economics are concerned,, has been 
on the wane. 

In the West a new race is forming, and all problems 
face new conditions and must be tried out accordingly. 

The East is like an old man in his dota-ge, meditating 
over his glorious past. 

The West is like a child in its teens — boy and girl — 
trying new issues, fired by enthusiasm and radiant with 
hope. 

Moreover, in the East Woman was almost forgotten; 
and with the decay of old Ideals of earlier days, she be- 
came an adjunct of a decaying male civilization. 




A Master. 



MODERN WORLD MOVEMENTS 145 

In the West Woman begins to realize as a fact the 
position to which the chivalry of the Middle Ages as- 
signed her, in song, at least, like the ' 'Lady Loves of the 
Troubadours and the Minnesingers; and even beyond 
this she now speaks for herself, not waiting — even in 
church — for "her husband to speak for her" (if she "pos- 
sesses" a husband). 

Is it, then, any wonder that into this new civilization 
and this new regime there should come — not, perhaps, 
a single truth essentially new, but a philosophy of life and 
of evolution couched in the language of Science, suggest- 
ing lines of experiment and demonstration, harmonizing 
relations between man and woman, and Appealing to the 
Progressive Intelligence of the Age? Those who regard it 
as a wonder, or an impertinence, are perfectly justified in 
— letting it alone. It never dogmatizes, and it uses no 
constraints. 

With such experience and study as I have had for more 
than thirty years, I cannot resist the conviction that the 
Theosophist who criticises or condemns the Ancient 
School of Natural Science, must either have studied 
Theosophy very superficially, or is quite ignorant regard- 
ing the Great School and the "Great Work 11 . 

Whether such a student, or any other, should accept 
and act upon these teachings, in either case, is another 
matter entirely, and one with which I have nothing to do ; 
nor have I even an opinion on the subject. That con- 
cerns his own Karma, and is his own ' 'Eminent Domain 1 '. 
Beyond stating the facts, as I see them, I would not 
influence him if I could; otherwise, I might invoke some 
troublesome or disagreeable "Karma 11 for myself. 

But I am deeply interested in these two Great World 
Movements which, differing so widely in methods and 
forms of expression, seem to have one common motive 



146 MODERN WORLD MOVEMENTS 

and aim; the one somewhat on the wane, the other quite 
in the ascendant. 

Both aim to include, rationalize and realize the fact 
that man is essentially a Spiritual Being, rather than 
an "improved animal"; and to assist him in understand- 
ing his own nature and in working out his own higher 
destiny. 

I confess that this aim and these ideals appeal to me 
as nothing else on earth; and it would be a joy indeed, if 
I might help to make the light a little clearer and the way 
a little easier to others, under the common bond of 
Brotherhood. 

When in this "New World" we find violence and 
murder so common, and suicide so frequent, from dis- 
couragement and bewilderment, or from ennui and dissi- 
pation, does it not seem imperative that the nature of 
the soul, the meaning of life, the value of opportunity 
and the Law of all Progress, Evolution and Individual 
Happiness, should be reformulated and made plain and 
practical, if possible? 

This is precisely the motive, aim and ideal of the 
Great School of Natural Science. 

How to accomplish this Great Work and gain the best 
possible results, how to couch it in such language and 
present it in such form as to reach the largest number of 
the best prepared individuals, was one of the most diffi- 
cult and profound problems a Master in the Great School 
has, perhaps, ever been called upon to face and solve. 

More than once has he told me that he felt almost 
overwhelmed by the magnitude of this problem and his 
own responsibilities, yet undaunted in doing his best. 
Knowing of the failures in such attempts for centuries 
past, and from such widely differing causes, and facing 
here conditions, in many respects unprecedented any- 



MODERN WORLD MOVEMENTS 147 

where; it is, indeed, like surveying a new country and 
establishing a new civilization with a different climate, 
different resources, and the people amalgamated from all 
races. 

But the same old truths, the same human nature and 
the same ideals lie at the foundation of this Great Work 
in America. 

The wonder is that the foundations have been so well 
laid, and so few mistakes made; and the greatest en- 
couragement lies in the fact that so many loyal Helpers 
have been found, men and women with "the listening 
ear and the faithful breast", who are ready to devote 
"their lives, their fortunes and their sacred honor" to 
the highest ideals of "life, liberty and the pursuit of 
happiness" — those "inalienable rights" of the Soul of 
Man. 

First comes the struggle for Independence; then de- 
votion to Duty; then Opportunity; then — an exceeding 
Great Reward; and at last, the Crown of Joy with a Song 
of Thanksgiving. Ah! my Brother I My Sister! if it is 
still a dream, it is prophetic, and we may, perhaps, learn 
how to "dream true", and so transfigure and glorify all 
our ideals. 

Among hundreds of students I have known, I have 
yet to find one who came in the right spirit, and proved 
loyal and true to his or her best self, and was disappointed. 

May the "Great Father to whom we are all as but. 
children", help us on our "journey toward the radiant 
splendor of eternal Truth"; and we shall be ever grateful, 
and bless forever those who first showed us the light and 
encompassed us with their love; our Elder Brothers. 



PART II 

CHAPTER II 
The Magnum Opus 

The conviction seems strong in modern times that 
civilization has now reached a higher state than ever be- 
fore in the history of mankind; and, perhaps in a certain 
sense, this is true. 

The most ancient philosophy of old India, dealing as 
it does with cosmic evolution with its " Rounds" and 
" Races" and the cyclic changes governing the evolution 
of mankind as a whole, shows a rational order and definite 
periods of time governing all these changes. 

It is doubtful if at any time in the past a relatively 
high degree of civilization has existed, at so many places 
over the world at one time, as at present. This shows 
the upward trend of evolution as a whole,, involving our 
entire humanity. 

This upward trend is like the crest-wave of the ocean, 
where the tide ebbs and flows. Nature seems to regard 
Humanity as a whole, which holds within itself the po- 
tencies of all progress. 

In every instance the Racial potencies and impulses 
are but the aggregate of those in each individual. Neither 
God nor Nature is a "respecter of persons". We get 
what we earn and reap that which we sow under absolute 
law. This is Nature's Universal Equation. 

Nature provides the Racial impulse and conditions 
of all progress and maintains them as she does the law 



MODERN WORLD MOVEMENTS 149 

of gravitation, even though civilizations fail a thousand 
times. 

So far as human history goes, there have always 
been some who understood and obeyed this Cosmic Law. 

Strange as it may seem, the ignorant masses slowly 
rising from barbarism, have always regarded these Wise 
Men, these Advance Guards of Mankind, as Myths, 
Miraculous, or Supernatural — something "contrary to 
law". 

But the fact is, they are precisely the reverse and only 
in unusual degree a demonstration of the law and of its 
unchangeableness . 

But stranger still, the educated and intelligent who 
seemingly ought to know better, will generally resort to 
almost any other explanation than the right one, if com- 
pelled to admit the jact of high wisdom. 

If asked — "What is the use of evolution, if man 
evolves no higher than we see him today"? — they reply, 
— "The race is young — in its infancy. Some day we 
may reach higher planes". 

The result of all this ignorance and unbelief is to bar 
progress and retard evolution. 

On the other hand, with the slowly progressing evo- 
lution, a vague intuition of higher powers and knowledge 
becomes diffused among the masses; and this the pre- 
tenders and the egotists seize upon for exploitation, 
revenue and vain-glory. 

Under all these conflicting conditions constantly 
increasing numbers of individuals seem ready to listen, 
and are competent to weigh and measure, with the dis- 
tinct understanding that they themselves are to be the 
judges and must learn to discriminate for themselves. 

- When, however, the average intelligent individual 
has reached this point with open mind and desires to know, 



150 MODERN WORLD MOVEMENTS 

impatience is apt to seize him, because he does not yet 
realize that wisdom and power cannot come to him as a 
gift, or ' 'for a consideration" from without, but must be a 
growth realized from within. This is known as * 'the part- 
ing of the ways". At this point many turn back, and 
only the few press forward. 

These few, in every age, constitute the real "Students 
of the Great School". 

It stands to reason, is justified by all experience and 
is strictly within the bounds of exact psychic science, 
that certain individuals progress faster and reach higher 
stages of knowledge than others under this law of higher 
evolution. 

This is true in every department of learning and in all 
schools and colleges, as also in all the arts and crafts; and 
if this principle is true today it must always have been 
true in the past, since the essentials of human nature are 
ever the same. 

We here arrive at the conclusion that there are likely 
to have been those in every age, who, owing to capacity, 
opportunity or personal effort, or all combined, have out- 
stripped their fellows and so attained to higher degrees 
of knowledge. 

Furthermore, this higher knowledge is not of things 
without, but of their own faculties, capacities and powers. 
In other words, it means a knowledge of Self. 

This extension of knowledge involves, directly and 
specifically, the higher realms in man, or a knowledge of 
psychical and spiritual powers. 

We thus discover the road to Mastership and how the 
individual arrives at Self -Mastery. 

Such achievement must be a matter of personal 
experience. It does not follow — admitting it to be a fact 



MODERN WORLD MOVEMENTS 151 

in any given case — that it can be demonstrated to another 
who has had no such personal experience. 

Hence, only the Master can truthfully say — "J know". 
The student or the beginner can say "I believe such 
knowledge to be reasonable and possible". This is the 
first step. Before this his ignorance and unbelief will 
bar him completely. 

The whole process, from beginning to end, is an edu- 
cation; and the "entrance fee" is desire to know and 
capacity to learn. The old formulary was — l 'To learn to 
know, to dare, to do, and to keep silent". 

The foregoing is strictly in line with all that modern 
Physical Science teaches regarding the laws and processes 
of normal development by use. 

Let us admit then, the possible existence of Masters — 
not as a "matter of argument", for that is useless where 
Laws and Facts are concerned, but for the purpose of 
illustration — as those who, with high ideals, persistent 
effort, self-control and uniform kindness to others, have 
had an enlarged personal experience and gained knowledge 
of spiritual things. 

Now comes the mental attitude of others toward them, 
and this is always one side of the whole equation. Multi- 
tudes would fall over each other in the rush to get front 
seats and a sight of them, without taking home to them- 
selves a single lesson in Self-Control, by which a Master 
becomes. 

Then, listen to the comments of the crowd as to his 
"personal appearance", "age", etc., etc., — just as 
though looking at a ' 'double-headed baby", or a ' 'bearded 
woman". 

On the other side of the auditorium of Society might 
be found men and women with their eyes turned toward 
the ceiling, and shivering with emotion and sentimentality. 



152 MODERN WORLD MOVEMENTS 

Is it farfetched to compare these two groups to the 
two thieves between whom Jesus was nailed to the cross? 

Is it not horrible that this human tragedy must be 
enacted age after age, century after century, day after 
day, and that mankind must crucify, or Deify its highest 
Lights, its noblest Teachers? 

These three obstacles have retarded progress along 
the lines of man's higher evolution, for many weary mil- 
lenniums: First, to get for the individual the right in- 
struction and the necessary personal experience: Second, 
to avoid the vulgar curiosity of the ignorant multitude: 
Third, to keep clear of the other crowd, moved almost 
solely by sentimentality, yet as ignorant and shallow 
as the others. 

And so, knowledge is retarded, or hailed as super- 
natural and miraculous. 

In India these Holy Men, or Sanyasis, are regarded 
as natural; but they abide in the mountain fastnesses, 
or in caves, and are given to meditation and the sup- 
pression of social instincts. 

Some of these Indian Schools aim to repress the normal 
physical appetites and desires. Selfishness is the Ideal 
and Nirvana the goal aimed at, in keeping with the teach- 
ings of Buddha. 

Back of all this lies the ancient Vedic Philosophy. 
In front of it are over three hundred millions of people 
enervated by decadence, with little hope or enthusiasm 
for the betterment of general conditions. They live in a 
hot climate, over-crowded, in poverty, famine and pesti- 
lence, joining together to overwhelm and to destroy. 

Contrast all this as a great, receding tidal-wave — 
baring the ocean's bed and revealing everywhere the 
skeletons of the past — with the new civilization in the 



MODERN WORLD MOVEMENTS 153 

West, alive, energetic, ambitious, hopeful, resourceful, 
and pointing to the future. 

H. P. Blavatsky and the T. S. movement revealed 
the Sanyasis, the Mahatmas, to the Western World and 
gave copious fragments of their philosophy, their tra- 
ditions and their powers; with what result we already 
know, at least in part. 

And now comes the School of Natural Science, dealing 
with the same problems, cognizant of the same natural 
laws, aiming at the same Ideals, inculcating the same 
ethics, but fitted to the spirit of Western Civilization — 
scientific, pragmatic, practical, sensible — formulating 
the postulates of its philosophy to fit the genius of the 
West. 

The Ancient Philosophy thus faces Science in America 
and addresses the ' 'Progressive Intelligence of the Age". 

Nor is this a transition, or a new departure for 
the School of Natural Science; for it has been using 
the same methods and working on these same lines for 
ages. 

Separate and distinct as a body, or an association 
of Masters, this School regards the conditions here in 
America today as "the psychological moment' ' for mak- 
ing the experiment, to see how many can be found with 
the "listening ear and the faithful breast". 

Organically and philosophically, this School has no 
direct relation to Theosophy nor to its Mahatmas; and 
yet, Mastership means the same thing and aims at the 
same results everywhere, viz., to perfect the normal, 
higher evolution of the individual and make of such indi- 
vidual a Helper, in deed and in truth, for mankind. 

The Shibboleths of the old T. S. — Karma, Reincarna- 
tion, Seven Principles, etc., etc., — are not used by the 
School of Natural Science at all. This is not that these 



154 MODERN WORLD MOVEMENTS 

things are repudiated or denied; but its Methods of presen- 
tation, teaching and work are entirely different. 

Its attitude toward essential Theosophy is courteous 
and fraternal. It aims to present its garnered wisdom 
in the form of experimental science, in order to assist 
the present generation; first, in apprehending, and then 
in achieving and utilizing it. 

This School is undoubtedly cognizant of all the 
highest achievements of past civilizations; and, as it 
compasses both the physical and the spiritual planes, it 
has tested out all its postulates and theorems by actual 
experience, and so it has formulated the Laws that de- 
termine progress. 

These laws have been formulated in the " Harmonic 
Series" of text-books, in plain propositions and in clear, 
concise and simple English, so that there is no valid 
excuse for misapprehending or misapplying them. 

The Harmonic Law of Evolution and the Constructive 
Principle in Nature have been referred to in previous 
chapters; and in li The Great Psychological Crime" the 
Left-Hand Path of Devolution has been monumented for 
all time, as a warning like that in Dante's Inferno — * 'Leave 
Hope behind, all ye who enter here". 

This priceless knowledge is thus made accessible to 
all, in outline at least, with opportunity for everyone to 
try it out, if he will, and determine for himself its use and 
beneficence. 

As frequently shown in previous chapters, the evidence 
is intrinsic. Any one can buy and study the books; and 
there is no fee connected with it in any way, no dogma- 
tizing and no oaths of blind obedience anywhere. 

The author of ' 'The Great Work" conceals his identity 
in order to work less trammeled than could otherwise be 
possible; and at the same time to center interest in the 



MODERN WORLD MOVEMENTS 155 

teaching, rather than to gratify curiosity regarding him- 
self, or advertise himself as an "Oracle". 

The task assumed is Herculean, and its sole reward 
is the consciousness of duty performed under many diffi- 
culties. He does not "conceal his knowledge", as some 
have so superficially imagined. He simply puts it before 
self, and is content to be belittled and, if need be, ' 'reviled 
of men" for the sake of the Great Work he has been se- 
lected and called upon to do. 

Students of Theosophy and those who, during the 
past three or four decades have become familiar with the 
idea of Masters, Mahatmas, or Sanyasis, are likely to 
imagine them solely of Hindoo or Eastern Races, wearing 
white turbans and with names other than Anglo Saxon, 
having little in common with Western ideas and the every- 
day life of the world. 

But Masters are not the results of race problems or 
conditions, but of the personal effort of the individual; 
precisely as in the making of a musician, an artist, an 
engineer, or a scientist. 

While it is true that heredity, birth, environment and 
opportunity enter in as conditions, potencies and pos- 
sibilities with every one; it is, after all, a question of 
individual effort and personal experience under natural 
law, guided by scientific methods; and, in the last analy- 
sis, it is solely a question oifact. Over and above all other 
conditions, claims, opinions, beliefs or denials, a given 
individual is a Master, or he is not. 

When we come to the- test, to ascertain the fact, the 
average Sadducee or scientist will be likely to demand, as 
a test, that the supposed Master shall raise the dead, turn 
water into wine, walk upon the sea, or disappear instantly 
from sight. Nor does he seem to be cognizant of the 



156 MODERN WORLD MOVEMENTS 

effect any such exhibition would produce, even upon 
himself. 

Suppose a Master were really present and actually 
did any one of these things, what would be the result? 
Would not ninety and nine out of every hundred persons 
declare — ' 'Say ! boys, that was a mighty clever trick. I 
wonder how he does it?" And when they failed to dis- 
cover the method they would insist that it could be 
nothing else but a "trick"; and so, watch out for the 
secret the rest of their lives. 

The far East, and particularly old India, aside from a 
few real Masters, has thousands of fakirs and yogis. 
Idleness and poverty, due to economic causes and over- 
crowding, is the rule everywhere. With a high degree of 
natural intelligence, thousands study and meditate in- 
stead of dissipating like western people. The result is 
that, living on a handful of rice, the appetites recede and 
spiritual perceptions unfold. A Hindoo will often labor 
ten or twenty years to develop psychical powers on a 
formulary he has somehow obtained, and thereafter 
wander from place to place exhibiting his ' 'psychological 
trick" for a few "annas". 

But we are living in another age. This is America, 
and we have passed the first decade of the Twentieth 
Century. None of these "occult phases of Indian life 
would fit in here, more than the Miracle-Plays or 
Minne-singers of the Middle Ages could replace our 
Grand Opera. 

And yet, there is no psychological fact, no faculty, 
capacity or power, latent or active in man, that is not 
universal. 

It might seem after all the foregoing considerations, 
illustrations and comparisons, that any intelligent person 
might understand how real Masters might desire to estab- 



MODERN WORLD MOVEMENTS 157 

lish in this western world a center from which the Light of 
Truth may emanate, as they did in India thousands of 
years ago; and so to place, illustrate and exemplify this 
Ancient Wisdom, in language and methods, as to fit the 
minds of the people and the scientific spirit here in the 
ascendant. 

Whether such a thing be considered wise or foolish, 
probable or absurd, it is nevertheless a fact, and has been 
for thirty years. My own experience in relation to this 
center of the Great School covers a period of over ten 
years. I have tested it step by step, by the criteria so often 
repeated in the foregoing pages, and never once have I 
found a flaw. 

My own purpose and sole aim in writing these pages 
are to make it easier for others to find the Light. I am 
writing as a Student, and am speaking of, not for, the 
Great School; and yet, all my interest and studies, for 
at least forty years, have led up to the Great School; 
precisely as did the Lesser Msyteries, in the School of 
Pythagoras, lead to the Greater Mysteries, The whole 
process, from first to last and from beginning to end, is 
an Initiation, an Education, an Evolution. 

Nor do I find the slightest evidence or reason to be- 
lieve that death interrupts this journey of the Soul of 
man, once earnestly and intelligently undertaken; more 
than for him to matriculate at Leipsic or Vienna, after 
graduating at Yale, or Harvard. I believe literally that 
' 'From height to height the Spirit walks ". If there is any- 
thing else known to man that makes life so "worth the 
living", fills it with Hope, Patience, Cheerfulness and 
Courage and with such rewards at every step, I am free 
to confess that I never have discovered, heard or dreamed 
of it. 

And here is another point at which the Great School, 



158 MODERN WORLD MOVEMENTS 

the Masters and the Great Friends come in. Every one 
who thinks intelligently and reflects deeply about things 
as they are is aware how feebly words, or language — either 
spoken or written — can be made to express realities. 
They are to realities what clothing is to the living body 
beneath; and as often they conceal, or disguise, as they 
serve to express or portray realities. The realities are 
living truths; language is, at best, a mask. It follows, 
therefore, that in the higher or spiritual realm thoughts, 
feelings, emotions, ideas, concepts — all mental or psychical 
images of realities — pass by Impulse from soul to soul. 

It is like two lovers, or like the child trying to tell the 
Blessed Mother its Love. There is a word or two, and 
then the look in the eyes, the face beaming, the arms 
around the Mother's neck — and — "You understand, 
Mother dear", and indeed she does understand. 

The Language of Symbolism, when correctly understood, 
reveals the same principle. It is like striking a chord in 
music when the consonant and concordant vibrations 
find every real lover of music with a ' 'Harp of a thousand 
strings" — of their own — in unison. Harmony is its own 
revelation, and each retains all he can hold. It ought to 
be quite apparent why Pythagoras included Music, no 
less than Numbers and Mathematics, as preliminary in 
the Mysteries. 

It thus becomes plain why and how the Great Initiates 
epitomize, concentrate and symbolize the wisdom of the 
ages, and are able to touch a single note or chord in order 
to start a whole symphony. Moreover, lam told that in 
the Great School of Natural Science, individuals and 
groups of Masters ' 'specialize" as do we common mortals. 
For example: I once asked the Master of the Great 
School about the Zodiac. There is the famous zodiac 
of Dendera, the Hindoo Zodiac, and even the cruder 



MODERN WORLD MOVEMENTS 159 

"Calendar stone* ' of Mexico. "How is it", I inquired, 
' 'with people so separated in every way, with no historical 
link known to exist, yet, their knowledge of the constel- 
lations and of astronomical cycles, so uniformly known 
and symbolized as to enable the modern astronomer to 
decipher and connect them?" 

He replied, ' 'For ages, a group of Masters in the Great 
School have made special study of these cosmic problems 
and zodiacal changes, and so assisted nations, sufficiently 
advanced in knowledge and civilization, to make observa- 
tions and interpret changes and revolutions, and so adapt 
their people to Cosmic Laws. Even the Chaldean Shep- 
herds noted and read the stars; and so it came to pass 
that at the height of Egyptian civilization the Great 
Pyramid was built, from designs furnished by these 
Masters; the geographical and geological foundations 
and the perfect concord of Substance, Motion and Number 
were symbolized and supplemented by astronomy; and 
this 'Rock beside the Water', this 'wonder of Mitzrame', 
was also designated as — a Zodiac in Stone." 

When Moderism grows tired of its shallow conceit and 
self-complaisancy it will turn to this Ancient Wisdom 
and discover a new world hitherto undreamed of. Far be 
it from me to belittle or decry our present civilization, 
in which adaptation and utilities with the diffusion of 
knowledge have accomplished so much. And yet, "an 
open mind, an unveiled spiritual perception", may reveal 
a new world. 

I am told by the Master that ancient libraries, scrolls, 
parchments and records of many kinds exist, dating back 
thousands of years, known and safeguarded by members of 
the Great School, concealed only because of their value be- 
yond price, and because they are to be preserved at any 
cost. Read the history of the destruction, piecemeal at 



160 MODERN WORLD MOVEMENTS 

first, and finally as a whole, of the great Library at Alex- 
andria, and then ask "why this secrecy?" — if you will. 
Those who know, know both the value and the chances of 
destruction; and they seemingly eliminate the chances, 
so far as possible. Imagine the scramble that would 
result today if "His Holiness' ' and his backers (the 
Russian Greek Church and the followers of Mohammet) 
got sight, at about the same time, of a lot of l 'Pagan 
Scrolls" — say, ten thousand years old. They would 
no doubt agree on one thing, and that is their destruction, 
and would fight for the honor of destroying them 1 

We need only "scratch through the skin of civiliza- 
tion", after all, to come to Barbarism; and "religion" 
is still the shibboleth and our war-cry, though not yet 
"Pure and Undefiled." 

The Great School, in America, has selected the garb of 
Science in place of the Robes and Philacteries of any 
religion, past or present; and as it cannot fail worse than 
so-called religions have often done, there is hope for man- 
kind in the Old-New School of Natural Science. 

There is a still further point of contrast, in methods, 
between those in vogue in the Theosophical teaching 
and those of the School of Natural Science. The whole 
problem of human evolution, including as it does both 
the laws and processes of nature in which man is in- 
volved and all his faculties, capacities and powers as an 
Individual Intelligence, is necessarily very complicated. 
To observe and study processes along all these lines is 
one method. To demonstrate, formulate and utilize 
Laws is another method entirely. Nor is it an easy task 
to separate, altogether, these two methods; and yet this 
is precisely what the "Masters of the Ancient School of 
Natural Science" seem to have accomplished. 

I trust the reader will discern that in showing this 



MODERN WORLD MOVEMENTS 161 

difference in method I have neither the aim nor the desire 
to "criticise" H. P. Blavatsky. 

But how can we of the present generation be able 
to choose the best — each for himself — as long as we are 
confused in our own minds and unable to distinguish 
between the two methods? According to her own ad- 
mission, and the testimony of her sister, H. P. B. was 
from early years a Psychic, more or less mediumistic, 
as already quoted and recorded in "Old Diary Leaves". 

But after her twenty-fifth year she ceased all sub- 
jection, or involuntary methods. In other words, pre- 
serving her psychic powers and perception, as such, she 
regained and ever after preserved the Supremacy of her 
own Will. Whatever she did was done voluntarily. 
Coming in contact with the Masters and receiving from 
them her Commission, and with Col. Olcott forming the 
T. S., she was undoubtedly in close association with them 
during the remainder of her life; and there seems every 
reason to believe that they approved of her work and gave 
her all possible assistance, thus availing of the oppor- 
tunity to enlighten and help the world as far as possible. 

Not only from her voluminous writings, but from the 
Secret Instruccions given in the "Esoteric Section " and 
frcm that of the "Inner Group" of the E. S. up to the 
time of her death, all of which I leceived, her method of 
teaching students is easily discerned. 

I would call it psychological and metaphysical, Occult 
and Mystical. That is, it covered a very large range of 
psychic details. It aimed clearly at ethics. All through 
her writings she made clear the distinction between Hatha 
Yoga (working for powers) and Raja Yoga (real Master- 
ship). By suppressing all evil desires, the good, the pure 
and the true were allowed to develop. It was largely 
the "selflessness" of Buddhism, or a refined mysticism 



162 MODERN WORLD MOVEMENTS 

leading to Nirvana. The result was, and still is, that we 
hear a great deal about the "Astral Plane", Elementals", 
"Elementaries", "Auras" and the like. Mrs. Besant 
uses these terms and concepts frequently. It is true, 
as I have frequently shown in these pages, that both 
Ethics and Altruism were insisted on and kept prominent 
in all of H. P. B.'s work, as also in that of Mrs. Besant, 
Mr. Judge, Col. Olcott and other real Helpers. 

Passing by all these psychic and mystical details, 
"astral planes", "astral bodies", etc., etc., the School of 
Natural Science analyzes or helps the student to analyse 
his own mental, psychical and spiritual nature as an 
Individual Intelligence, on the same general plan or 
method as a student in medicine studies anatomy and 
physiology, or the working powers of the physical body, 
with an added element of practical application at every 
step. If the student of physiology not only learns but 
puts in practice every law of health in his own case, he 
becomes not only a "learned physician" but also perhaps 
a healthy man. 

So, in the "Great School of Natural Science" the 
student, by obeying the "Constructive Law of Nature 
in Individual Life", by exercising self-control and re- 
garding "Personal Responsibility", builds character as the 
physician builds health — by "taking his own medicine" 
(or advice) and advances toward Mastership. 

In place of Auras and Astral Bodies, Astral Planes 
and the like-terms so familiar all through the Middle 
Ages when "Magic", "Geomancy" and the like, fairly 
clogged the air, the Masters of the Great School turn the 
student back upon the realm of his own consciousness, 
with the questions, ' 'what are you doing? and how? and 
why? and why do you want to do otherwise"? 

Morality, Conduct, Character, Motives, Aims, Use 



MODERN WORLD MOVEMENTS 163 

and Personal Responsibility are shown to lie at the Foun- 
dation, not only as Ideals, Precepts and Concepts, but as 
ingrained powers in constant and harmonious Use, as 
habitual as respiration and the circulation of the blood. 
"Sub-Conscious and Automatic" as the dominant chord 
of Individual Life. 

After this, or progressively as it obtains, Rational 
Volition focalizes and uses these innate powers of man 
toward certain ends in the Great Work, known all through 
the Ages as the ct Magnum Opus"; but now, for the first 
time formulated and published in the terms, propositions, 
laws and demonstrations of ci Natural Science", and "Ad- 
dressed to the Progressive Intelligence of the Age". 

I have barely outlined these propositions, for the simple 
reason that they are so fully revealed in the Harmonic 
Series wherein the student can determine their meaning 
and validity for himself. There is no creed, dogma, 
authority nor fee to bar his way. He can take it, utilize 
it, or let it alone, as he chooses. Nor is this meant as an 
arrogant or arbitrary attitude towards him. The Great 
Work stands on its own merits, couched in good English 
and plain propositions, and must so stand or Jail by its 
own gravity. 

I have quoted from both H. P. B. and Olcott the 
statement that the Schools of the Adepts or Masters 
exist and have existed for ages, with a lineage, records 
and methods of their own. Chapter four of "The Great 
Work" is entitled — "The Lineal Key"; and it gives a 
plain, specific, unequivocal account of the The Venerable 
Brotherhood of India, perfectly consistent with every 
reference made by H. P. Blavatsky to these Masters, 
or Mahatmas (as she called them) so far as I know; and 
I have carefully read everything she wrote that I could 
obtain, and I have missed very little. 



164 MODERN WORLD MOVEMENTS 

I trust that I have already shown how absurd it would 
be to assume that there is any antagonism between gen- 
uine Theosophy and Natural Science, the one as repre- 
sented by H. P. Blavatsky and the other as set forth in 
"The Great Work" by the TK. When intelligently 
apprehended and viewed in the right spirit, the whole 
of H. P. Blavatsky's work made such an opening in 
modern thought, with such hospitality toward Eastern 
Ideals and Ancient Wisdom, as to enable the same Ven- 
erable Brotherhood of India to establish here in America 
the School of Natural Science, and make its appeal direct, 
through one of its own Initiates and Accredited Mem- 
bers, "To the Progressive Intelligence of the Age". 

That this is the plain demonstrated fact I am convinced 
beyond a single doubt; and this attitude of mind in me 
toward the Great School I regard as the most loyal I can 
possibly conceive or entertain toward dear old H. P. B. 
and her life work, aims and ideals; for it was she who 
first brought the Masters as living men and Ideals to 
my notice. 

I am fully aware of her saying — "do not allow my 
latest incarnation to be a failure". Where today is the 
World Movement as a united "Nucleus of Universal 
Brotherhood" she devoted her life to establish? Facts 
are facts' my brother, my sister. With "Judgeites", 
"Besantites", "Tingleyites", and so on to the end of 
the chapter, is the Nucleus still alive? and is Brotherhood 
the "Jewel" in the Theosophical "Lotus"? 

I am looking her in the face as I write, where she 
hangs, lifesize, over my writing table; and I see and feel 
the "inner H. P. B." as she came to me in the "First 
Series" of the "Voice of the Silence" — Being extracts from 
the book of the Golden Precepts — (author's morocco edition) 
and here is the inscription on the sealed wrapper handed 



MODERN WORLD MOVEMENTS 165 

me by messenger direct from her: "To my dear and 
truly beloved friend, Dr. J. D. Buck, my Brother in 
Humanity and Theosophy. The little Japanese book- 
mark is strongly impregnated with the life essence of 
the inner H. P. B. Let him to whom this humble me- 
mento is offered remembering this, — keep both, in memory 
of the hapless H. P. Blavatsky, when the shell of that 
name will have vanished away from the objective plane. 
May he and those whom he loves be blessed forever. 
H. P. Blavatsky". On the title page is written— "To 
the truest man in the U. S. A., the loyal Theosophist and 
faithful friend, Doctor J. D. Buck, of Cincinnati, from his 
ever grateful H. P. B." 
London, October, 1889, Lansdown Road." 

I have been surrounded by H. P. B.'s pictures and 
books and saturated with her Ideals as a great, Loyal, 
Loving Soul — for over a quarter of a century. When 
the Beloved Master, TK, first visited my home, over 
ten years ago, he saw these surroundings and realized by 
the il Language of Impulse 71 what they meant to me and 
whither they led; and when he continued the Work 
without a discord and "without missing a note", in the 
Symphony of Brotherhood, he opened the door still wider, 
that dear old H. P. B. had left ajar. My work with her 
led straight to him. My work with him has confirmed 
my entire estimate of her unselfish aims and ideals and life- 
work. 

I have already referred to my first visit to TK, im- 
mediately after reading the Great Psychological Crime. 
Had we been blood-brothers and "Sons of one sweet 
Mother", that first reception could not have been more 
fraternal and cordial, with the Beloved Florence Huntley 
completing the "trinity" with a "perfect Harmonic". 
There followed an eight hour conversation in which he 



166 MODERN WORLD MOVEMENTS 

gave me the "history of his life", from the age of six 
years to that presenl hour. His boyhood and early 
struggles; his preparation — though he did not know it 
then — for the Great Initiation. 

Then the ' 'Coming of the Master ' ' ; their first meeting ; 
when the Master told him, as did Jesus the Woman at the 
Well, "all the things he had ever done"; how the Master 
remained with him for over a year, until his Initiation 
was complete. 

Familiar as I was with the rationale of all these things, 
as I have tried to show in the preceding pages, TK then 
said, — "Tell me, my Brother, exactly what you think of 
what I have told you". I replied, — ' 'Either it is all true, 
or it is false; there can be no 'third term' to such an 
equation. If it is not true, there might be one of two 
sources of error. You might be self-deceived and not 
know it; viz, a form of "mental alienation", but I have 
to rule that out, as with many years of experience in 
practice and College Lectures on Psychology and Mental 
Diseases, you are the sanest and best-balanced Indi- 
vidual I have ever met. 

"The one remaining possibility of deception might 
be that you are trying to deceive me; but I can find no 
possible motive for such deception, as you repudiate both 
gain and glory. My answer therefore is, that / believe 
every word you have uttered and accept every proposition 
you have made". 

His reply was — ' 'My Brother, you can hardly realize, 
and I cannot express in words, what your statement 
means to me. It means among other things, however, 
that you and I can work together hereafter, as Brothers"; 
nor has there been one discordant note from that day 
to this, and it is now a few days over of ten years. 

True, I am only a neophyte. But the Spirit of the 



MODERN WORLD MOVEMENTS 167 

Giving and Receiving knows no "degrees"; as it is 
without measure, ingrained and intrinsic. 

Neither do I know any difference between the Jeeling, 
or my attitude toward the TK, and that which, for nearly 
thirty years, I entertained and still hold toward H. P. B. 
The fact that one is a full Member in the "Venerable 
Brotherhood oj India", and the other was a servant of 
and co-worked with these Masters, makes no difference 
whatever as to the place they hold in my Brotherly affec- 
tion, high regard and Loyalty. One of the dearest experi- 
ences in a long life-time is the consciousness that they 
both realize, as I do, this bond of Brotherhood and my 
loyalty to each of them. I cannot even imagine their 
questioning it. It is a foretaste of the Land of Light and 
Love beyond "the Great Divide". It is the Great Re- 
ward. It is Faith realized and glorified — "The souVs 
intuitive conviction oj that which both reason and conscience 
approve" — made real, by the language of Impulse, or 
Spiritual Understanding. 



part n 

CHAPTER III 
Conclusion 

1 have thus endeavored to involve and, as far as I 
am able, to answer the question — ' 'What is the difference 
between Theosophy and Natural Science? or, between the 
Theosophical Society and the Great School — The Venerable 
Brotherhood of India?" 

To a certain extent, and in a certain way, both cover 
the same ground and involve the same problems. These 
problems concern the latent or active Capacities, Facul- 
ties and Powers of Man. Not one of these problems is 
new, but methods in defining and using them differ very 
widely, have always differed, and are still likely to differ 
for some time to come. 

The records of Alchemy, Sorcery, Geomancy, Necro- 
mancy, Magic and Occultism, run through the ages. 
They have filled prisons and madhouses, and given rise 
to countless abominations and even great and destructive 
epidemics of disease. 

All of these things involve psychical powers. H. P. 
Blavatsky was an Adept in her familiarity with them, 
and often spoke of them as ' 'psychological tricks". Not 
being a full Initiate, capable of functioning separately 
and independently on the Spiritual Plane, she had a good 
deal to say of the Astral (magnetic) plane, astral and auric 
bodies, and the like. While keeping clear the ethical 
principle involved, she wrote and taught concerning the 
things she knew, illuminated by such suggestions and help 
as Master ' 'M " and others were able to give her. 



170 MODERN WORLD MOVEMENTS 

The history of all these things in the past reveals the 
great danger that lurks around and beneath them and 
what a slight barrier often separates, at first, the "Right" 
and the ' 'Left-Hand paths ". Hindoo literature is simply 
redundant with these occult phenomena, and with legends 
and folklore concerning them; as are also its symbolism 
and traditions. It colors all their thought and nearly 
every act in life. 

The Great School, aware of all this, knowing its subtle- 
ties and dangers, with experience and records running 
back for ages, has also discovered how best to present 
these great underlying truths and at the same time avoid, 
as far as possible, the dangers. 

Psychism, Occultism and Astralism have always 
failed, soon or late, and finally drifted to the ' 'Left-Hand 
path"; and there are signs in many directions — in spite 
of the few loyal followers of the ethical teachings of 
H. P. B. — that this same fate will, in time, overtake the 
T. S. or its fragments that still exist. In certain directions 
this fate is already determined, if history has any value 
as a guide to the future. 

The accredited representative of the Great School of 
Natural Science was charged with the mission, and has 
undertaken to discharge the obligation, voluntarily as- 
sumed, of presenting these great truths in such form, and 
of devising methods in their transmission to students 
as to avoid the dangers and pitfalls, as far as possible; 
and a careful reading of the Harmonic Series, and par- 
ticularly of the Great Work, will clearly reveal his method 
and outline, at least, its complete philosophy. It is 
exact, concise, specific and easily apprehended. Psychism 
is made clear and deliberately excluded, as the dangerous 
middle ground toward devolution; and practical morality 
and scientific psychology are put in its place. 



MODERN WORLD MOVEMENTS 171 

To illustrate this difference in Method of apprehension, 
teaching and use, we may take the function, or "sense of 
touch", as illustrated in the blind, or in the musician. 
A great many physicians all over the world have become 
interested in Theosophy for the simple reason that they 
are more familiar than others with these psychic problems, 
though the great majority are materialistic enough to 
scout and ridicule the idea of any scientific solution. So, 
like Faust, they might often exclaim — "I am the spirit 
that denies !" Faust "redeemed" seems never yet to 
have entered their conscious perception. 

So with the sense of touch, the physician or the 
physiologist dissects — say, brain and arm — studies the 
motor and sensory tracts, the "afferent" and "efferent 
fibres", the "terminal plates", the "touch corpuscles", 
"pasenian corpuscles", the "neurons", "nerve-fluid", 
and "radio-active-bioplasm". After this he may be 
able to tell you a great deal about the "sense of touch" 
in, let us say, the human hand; though the sense in his 
own hand may be dull and uncultivated. 

But a boy or girl begins to "practice the scales" on 
the piano. They study rhythm , but "practice Melody", 
practice "Harmony", practice "Thorough Bass" — and 
more and more practice, hour after hour and day after 
day, till one day, barely glancing at the keyboard, the 
Magic of the music fills the air. The sense of touch has 
become so involved, developed and harmonized with body, 
brain, mind and soul, as to deserve the name, "Music". 
The student has become a musician and may prove a 
Master, without ever hearing the name "bioplasm", 
"terminal plate", or "pacenian corpuscle", though deal- 
ing with and developing them for years. 

He did learn to control his fingers, in practice. He 
gained rhythm and harmony, by practice. 



172 MODERN WORLD MOVEMENTS 

Can any one fail to see the working of the same law 
in the perfection of all function? Health is the physio- 
logical name for Harmony; and the real Musician is on 
the road to Mastership, developed by Practice, * 'Auras" 
and ''Astral Planes" and ''corresponding colors" and 
"overtones" are all involved, of course; and madhouses 
are full of specialists along any one of these lines. But 
Musicians are wanting. So true is this that in recent 
years music has been introduced into many asylums for 
the insane, as a harmonizer or sedative in place of drugs, 
if not as a cure. There is, or may be, a dominant chord 
in the life of every individual; and it may be constructive, 
like that of a "theme" in a great symphony, by Practice 
and selj-controL 

We are dealing with the Laws of the human organism, 
brought down to exact scientific formulary; and with 
these laws in practice, in order to determine results as to 
the Evolution or the Devolution of the Individual Intel- 
ligence we call Man. It is all a question of Fact and not 
of emotion, feeling, sentiment, occultirm, psychism or 
astialism. Either it is possible for man to gain mastery 
of himself, of his own faculties, capacities and powers, or 
it is not. 

The Masters of the Great School declare that it is 
possible, however difficult and exacting, by conforming 
the life of the individual to the Constructive Principle 
in Nature, and by" Living the Life" until it becomes in- 
grained as the dominant chord in the life of the 
Individual. 

I am well aware how disjointed much in the foregoing 
pages may seem to the Literary Critic, and that the 
ethical principle in its application to so many situations 
is repeated again and again. But this ethical principle 
determines the il dominant chord", not only in the life 



MODERN WORLD MOVEMENTS 173 

of every individual, but of every Great World Movement 
since human history began. 

So say the Venerable Brotherhood of India; so said 
H. P. Blavatsky; so says the author of The Great Work. 
Morals, or Ethics, or Altruism, is the crux in the whole 
evolution of man. It is the " Jewel in the Lotus", the 
"Good Law", the "Alkahest", the "Elixir of Life", and 
is being just now elaborated and illustrated by the TK, 
as the "Spirit of the Work". It is the Alpha and the 
Omega of Mastership. 

If what I have written shall make it a little easier for 
some Brother or Sister to find the Light and follow the 
"Great and Peaceful Ones", I shall feel grateful and more 
than rewarded. 

The intelligent and open-minded Free Mason who 
appreciates the sublime philosophy of Masonry, its per- 
fect code of ethics, its wonderful symbolism and equally 
wonderful dramatic ceremonies of initiation, may easily 
' 'pass " from the Speculative to the Practical interpretation 
of the whole drama of Initiation and Work in the Lodge, 
if he will. 

The author of The Great Work is a high-degree Mason, 
made such in the ''regular" bodies and the usual Initia- 
tions. He is therefore competent to define relations and 
trace analogies and correspondencies between legitimate 
modern Masonry and the Great School, The First Masonic 
Body, the Venerable Brotherhood of India". 

No "just and upright Mason" will ever assume or 
accept, without the most unequivocal proof, the idea that 
another Brother Mason is either an imbecile or a deliberate 
falsifier. The "Masonic presumption" is all the other 
way, in the absence of positive proof. 

There is no difficulty for any sincere and intelligent 
Mason to determine the meaning of Masonry, as far as he 



174 MODERN WORLD MOVEMENTS 

has gone. A system of morals, illustrated by symbols, 
and courteous Brotherhood as relating each member of 
the order to every other, with belief in God and in the 
Immortality of the Soul — this is the plain, specific, 
universal meaning. The "supernatural" and the ' 'mi- 
raculous " find no place in Masonry, though every brother 
is left entirely free to indulge his imagination or his be- 
liefs in his own way. 

True, in one of the higher degrees the ancient method 
of "Trial by Invocation" is illustrated; but immediately 
superceded by unimpeachable evidence, such as obtains 
in legal courts. 

Now the thing that appeals to the intelligent Mason 
is the irresistible conviction that there are far deeper 
meanings to Masonry then those that lie on the surface. 
He may witness a few initiations or "pass through the 
chairs", and, finding only the ritual and symbolism and 
gaining proficiency in these, finally lose his first impres- 
sion of "deeper meaning", as he seldom finds anyone who 
knows more than he does regarding these deeper meanings. 

But the fact is that the signs and symbols of this 
deeper meaning are as patent and insistent as are those 
on the surface. 

If at this point any intelligent Brother will read care- 
fully Chapter IV of The Great Work— entitled il The 
Lineal Key" — he ought to be able to see the real meaning 
of many references and hints heretofore obscure. The 
real opportunity of Masons at this point is unequaled 
anywhere else in modern times. Nowhere else are the 
hints so many and so plain regarding the Ancient Wisdom. 
It was this profound knowledge of Ancient Craft Masonry 
that "convicted" me during that first meeting and eight- 
hour interview with the TK over ten years ago. 

In some of the higher degrees the Ancient Masters of 



MODERN WORLD MOVEMENTS 175 

Wisdom are marshaled, one after another, and made to 
epitomize that which they taught during their earthly 
careers. 

No one can imagine the deep significance and perfect 
harmony wrought out of the wisdom of these teachers, 
until he realizes that it all exists today, with a body of 
living men and Masters — ll who have gone this way be- 
fore". In other words, the whole of modern Masonry is 
but the outer garb of the epitomized and symbolized 
Ancient Wisdom; while the real Initiates and * 'Perfect 
and Sublime Masters" exist today, as literally as in the 
days of Pythagoras and Zoroaster. 

This deeper Wisdom concerns ' 'that spiritual Temple, 
not made with hands, eternal in the heavens"; as sup- 
plementing and harmonizing with "the earthly taber- 
nacle"; while the whole ritual of Freemasonry sym- 
bolizes this Spiritual Initiation; and "proficiency" in 
the preceding outer form is the sign, token, password, 
and "right" to the higher, spiritual Illumination. 

A great many Brother Masons, in the last few years, 
have become entirely satisfied of the facts above stated; 
and have started deliberately on the "Journey toward 
the South". 

I have referred to these things here only that some 
Brother may read these pages who has not yet read 
li The Great Work". 

The meaning of life and the secret of death consti- 
tute the most profound problems possible for man to 
conceive; and the idea that any one has solved these 
problems by actual experience along the lines of normal, 
higher evolution, is difficult for most persons to believe, 
or accept as a fact. 

But this is precisely what Freemasonry outlines, 
epitomizes and dramatically represents. Every intelli- 



176 MODERN WORLD MOVEMENTS 

gent Mason will admit that every "just and upright 
Mason" who is true to his obligations, is traveling in the 
right direction ; for no more royal highway has ever been 
surveyed and charted by man. It follows, therefore, 
that a real Master of the Great School differs only in 
degree from the ordinary "just and upright Mason". 
He has simply journeyed further on the same road; and 
this progress , "by proficiency in preceding degrees", 
is the very Genius of Freemasonry. There is nothing 
miraculous nor supernatural about it. 

Masonry, therefore, epitomizes this Wisdom of all the 
Ages, and is like a rehearsal for a great Drama ; the Stage 
representing the whole of human life, the "setting" being 
man's natural environment, and the " 'dramatis personae" 
one's fellowmen. 

It is thus that Masonry, like a great actor, puts the 
candidate through a part that idealizes and portrays 
a noble character to be realized in life. Every candidate 
comes of his own free will; he is never solicited nor per- 
suaded. If he were, and found at any stage of his journey 
something he disliked or could not accept, he would have 
reason to blame the friend who advised or persuaded 
him. This is the real meaning of the preparation room. 

It may thus be seen that true Masonry^ never prose- 
lytes. 

When we come to the Great School, the Venerable 
Brotherhood of India, all that is symbolized in modern 
Masonry is actually realized. The death of the Master, 
and his raising to a "living perpendicular", symbolize 
the union of the physical with the spiritual, the eaithly 
with the heavenly, as a matter of conscious individual 
experience. 

It is plainly stated in il The Lineal Key" of ' 'The Great 
Work" t who the Wise Men were and whence they came 



MODERN WORLD MOVEMENTS 177 

at the birth of Jesus, and where Jesus was during the 
eighteen years that he disappeared from Galilee. It is 
also explained how Jesus was ' 'made an high priest for- 
ever after the order of Melchisadek". 
i The mystery, miracle and supernaturalism which 
theologians have woven into the life of Jesus, will make 
them declare it ' 'sacrilege" to give the natural history and 
a rational explanation of these important events, even 
though every ethical principle involved has often been 
set at naught, and every cruelty known to barbarism under 
the name of religion has been perpetrated l 'in His Name" 
by those who deify Him. 

Neither Masonry nor the Great School denies the 
divinity of Jesus. With the Great School the word 
''divinity" has a very definite meaning; and the expla- 
nation of how, why and in what sense and degree ' 'Jesus 
was divine" is, to say the least, worthy of the careful 
and honest consideration of every intelligent man, 
and more especially of every Brother Mason, seeking 
more Light. If such consideration does not result in 
Illumination, encouragement and hope, on a basis of 
Faith that nothing can ever shake or turn aside, he has 
the perfect right to "pass it by" and return to his own 
creed or explanation. 

If Jesus bqcame Divine, by a process that is open 
to every one who lives the life he led, each Becoming, as 
Behmen put it, in his own degree until at last li at-one 
with the Father in Heaven" — Christos will be revealed 
and realized in no other way. 

This is the Great Work, set forth by the Venerable 
Brotherhood; and never in the history of civilization 
has it been set forth so plainly and made so accessible as 
it is here in America today, to ' 'the listening ear and the 
faithful breast ", and ' 'without the hope of fee or reward". 



178 MODERN WORLD MOVEMENTS 

It involves the meaning of Life and the ' 'mystery of 
Death". 

I have told, in brief outline, how a Master of the 
Great School found, prepared and educated its Repre- 
sentative for this Great Work in America; and when he 
was fully Initiated and Illuminated, how that Great- 
Master "returned to the place whence he came". For 
himself this representative has demonstrated the Fact 
that ' 'there is no death ' '; this he has done every day for 
thirty years, by functioning independently, consciously 
and at will, on the Spiritual as on the Physical Plane, — 
symbolized in Masonry as ' 'traveling in foreign countries 
and receiving Master's wages". 

In the foregoing pages I have repeated again and again, 
and ' 'rung the changes " on the tests and criteria by which 
all real progress "on the Right-Hand Path" may be 
discerned and measured and the degree of Initiation de- 
termined. There need be no "Occultism", nor "Astral- 
ism", nor mystery about it. I have often defined occult- 
ism as the natural things of life which go deeper than most 
persons understand ; while ' 'miracle ' ' and ' 'supernatural ' ' 
are simply words to express our own ignorance and close 
the door of knowledge and further investigation. 

Those of my old associates in Theosophy who are 
waiting for a New Avatar to come with "signs and won- 
ders", as a reincarnation of H. P. B., or a Master, in my 
humble judgment will wait in vain. An Avatar such as 
is pictured, or symbolized in the ancient literatures, 
would indeed be a miracle today. It takes a thousand 
years of Tradition and Folklore for the ancient setting 
to grow. 

The "unusual things" that a real Master can do are 
not phenomenal nor grotesque and done to astonish or 
overawe the multitude, nor fix attention upon his phe* 



MODERN WORLD MOVEMENTS J 79 

nomenal powers, nor upon himself. Jesus did not excite 
fear and wonder; he "went about doing good". "He 
ate with publicans and sinners. He was poor and de- 
spised and had no place to lay his head". Just Natural, 
human, kind and forgiving. These are not "super- 
natural" attributes, but perfectly natural, however rare 
in such measure or degree as with Jesus ; and so the rabble 
clamored for his destruction and crucified him, just as 
"the enemy of all righteousness" has tried, again and 
again, to kill the author of li The Great Work". 

May the ' 'Great Father to whom we all are as but 
children", have him in his holy keeping; and may the 
Great Friends — our Elder Brothers — surround him with 
the protecting arms of Love. Few who have undertaken 
the Great Work for the "Great Orphan — Humanity" — 
have ever escaped so long, before the Cowans forced 
an entrance, and the "Ruffians" accomplished their cruel 
and bloody work. *(See topic — "Lone Watcher" — in 
H. P. B.'s Secret Doctrine). 

What a comment upon civilization it is, that in every 
age and among every people down to today, mankind 
should seek to destroy its noblest and best representatives, 
its most advanced individuals. We are everlastingly 
clamoring for more light; and yet, ready to kill the torch- 
bearer. We neglect, persecute and torture the living; 
we build them monuments and crown them with flowers 
as "martyrs", when dead. 

We deify charity and loving kindness as something 
jar away, apparently through fear that they may walk 
the earth with outstretched hands and faces wreathed 
in smiles, as Brothers. 

With three-quarters of the World today the unholy 
trinity of Ignorance, Superstition and Fear masquerades 
in the name of Religion. We dare not protest, because 



180 MODERN WORLD MOVEMENTS 

of its Political Power, covered by its mask and mum- 
meries of Paganism. Half the civilized nations are at 
war, or preparing for it; and, while they are ready to 
kill everything in sight, they no longer eat the bodies 
of their enemies. Perhaps through fear of the name, 
"Cannibal". 

And yet, I am no Pessimist. If the timid who have 
seen the Light, and the indifferent who know better, 
would shake off their lethargy and stand out and be 
counted — for God and Freedom and Light and Brother- 
hood and Progress — they would "hold the Balance of 
Power" and put the Elixir of a New Life into the present 
civilization. They could break the clay feet of Mammon. 
They could make Graft and Political Trickery hide their 
heads in shame, or choose between the caves of barbarism 
and the prison cells of Justice and Modernism. 

It is for us to say how long we will tolerate these abomi- 
nations. The Sin of Omission is the left-hand and the 
sin of commission the right hand of the social unit, or the 
corporate whole, traveling on the wrong road. 

Back of all these World Movements and beneath all 
Social Statics lie the problems of Individual Life and 
Individual Progress on Earth. 

The Spiritual nature of man is struggling for recogni- 
tion and expression, precisely as for ages civilization has 
been struggling through the crust of animalism ar>d the 
barriers of barbarism. 

The Great School of Natural Science has surveyed all 
this ground, recorded its observations, tested and formu- 
lated the laws that govern all progress, and are ready to 
give it to the world for the asking and without money, 
price, fee or reward. The "listening ear and the faith- 
ful breast" constitute the "entrance examination'', and 



MODERN WORLD MOVEMENTS 181 

"proficiency in the preceding degree" determines all 
progress. 

One who graduates in this "University of the Uni-* 
verse" becomes Master of the Art of Living, has bridged 
the Great Divide and compasses equally the physical and 
the spiritual planes of Being. 

If the reader thinks it all absurd, or that I am indulging 
my imagination; if he still thinks H. P. Blavatsky an 
"ad venturer" and the TK a "pretender " ; he is strictly 
within his rights and I would certainly bid him God Speed 
in his search for something surer and better. 

Mankind has never once demonstrated the existence 
of a Spiritual Being in terms of physical matter, on the 
physical plane; he never can, more than he can "gather 
figs from thistles" or "turn stones into bread". 

Everything in the Universe, as far as we actually know 
anything about it, exists in concrete degree. If we are ever 
to know anything of Spiritual existence we must harmonize 
with and function upon the Spiritual Plane, precisely as 
we do upon the physical plane, in order to gain physical 
experience. 

This double nature and twofold life of man seem hope- 
lessly at war with itself; and the first step in actual knowl- 
elge that leads to power is Harmony with man's own con- 
scious being. Then, if he turns from "the fleshpots" 
and the "feeding of swine", the prodigal declares — "I 
will arise and go to my Father" — the "Father seeth him 
a long way off" and welcomes him home. 

When accredited Members of the Great School tell 
us in plain English that this is a fact; that they have tried 
it precisely on these general lines and demonstrated its 
truth, and that there is nothing supernatural or miraculous 
about it, but that it is the royal highway of evolution along 
which the whole of humanity is journeying toward per- 



182 MODERN WORLD MOVEMENTS 

fection, weary and sore from so much stumbling, and oft 
discouraged at the clouds and darkness below — It seems 
to me like a Bugle-call, just up the heights, with the face 
of a Brother beaming with Love and with outstretched 
hands — for all the weary who would "come up higher". 

Knowledge and Progress do not depend upon intel- 
lectual formularies, nor upon seeing auras and astral 
images ; though these may be incidents in a day's journey, 
like the clouds of the valleys below or the mirage of the 
sunset. Living the Life means step by step in the upward 
climb, with outstretched hand, a smile and a lift for every 
weary Brother or Sister, and with the same gentle Love 
in which the Mother clasps the babe to her breast. 

It lightens the load and cheers the journey when an 
Elder Brother "who has gone that way before" and re- 
turned to show us the way, cheers us with a song, or points 
upward to the next mile-post, or back at the sleeping 
Lions we have left behind, and cries, Excelsior! at every 
step. 

If we ask him to describe the view from the mountain- 
top he replies, "Ah! if I only could! But climb a little 
further and you will see." The welcome andcheer of the 
Invisible Helpers will be what no man can number and no 
tongue describe — visible and audible now, and radiant 
with Love and Light and Song. In Living the Life of 
aspiration and kindness, here and now, we are rehearsing 
for the Symphony yonder. 

If it is all a dream, I pray the Great Father that I 
may dream it thus forever! But everything I know of 
Life and Law and Love and Progress confirms it, and the 
Beloved Brother TK declares it all real and true, beyond 
the shadow of doubt; and I am entirely satisfied that he 
Knows and speaks the Truth. 

The real trials and the deepest sorrows in life come 



MODERN WORLD MOVEMENTS 183 

from our uncertainty, doubt and fear of the future, and 
our ignorance as to what life really means. 

To seize hold of Life itself; to realize its meaning and 
its priceless opportunities; to be entirely satisfied by an un- 
wavering Faith, which is already an Intuition of knowl- 
edge, and to know one who confirms every intuition by 
actual knowledge gained by personal experience, and who 
is the very Soul of Truth and Loving Kindness — this is 
ample compensation for all the trials, sorrows and dis- 
appointments of a long lifetime, with a Great Balance in 
the Bank of Eternal Joy. 

These are the things that work out for us a * 'far more 
exceeding and eternal weight of glory' ' (as treasures laid 
up in Heaven) within us. 



PARTE 

CHAPTER IV 

Brief Summary of Theosophy, 

Theosophical Society in America" 

The foregoing pages have, perhaps, revealed the extent 
of the ground attempted to be covered and the immense 
literature created during the last quarter of the Nine- 
teenth Century under the name — Theosophy, 

The impulse that inspired this movement, as stated 
by H. P. Blavatsky, was to give a different interpretation 
and a deeper and more philosophical meaning to Psychical 
Phenomena in general, and to mediumistic manifestations 
in particular, which, at that time (1875) occupied so much 
public attention in America. 

The center of interest, from first to last, was what is 
termed Occult Phenomena. 

The motto of the society was, and still is — There is no 
Religion Higher than Truth. 

All creeds and dogmas, as such, were tabooed from the 
start; but it was reserved to receive, interpret and use 
the good and the true in all religions, as in all sciences 
and philosophies. 

The Objects of the Society were declared to be — "To 
establish a nucleus of a Universal Brotherhood". "To 
study ancient Religions and Philosophies". And ''To 
investigate the Psychical Powers latent in man". 

The Literature of the society, beginning with "Isis 
Unveiled" and ending with the "Secret Doctrine", with 
numerous magazines and other publications intervening, 
contains the most wonderful collection of subjects, and 



186 MODERN WORLD MOVEMENTS 

of psychical phenomena known in all ages, among any 
people, and all religions. 

The doctrine of Karma (exact justice or compensation) 
The principle of Reincarnation; The Seven Principles in 
man; relating him to corresponding Principles in Uni- 
versal Nature, the right apprehension and use of which 
determines Individual Evolution — these principles and 
doctrines furnished the basis of study and of work. 

Then came the Rounds and Races; the * 'Descent of 
Spirit into matter" ; the cycles of Time — Yugas, Manvan- 
taras, Kalpas, etc., etc. 

In other words, an outline of the Philosophy of the 
origin and evolution of man and of worlds. 

The Esoteric — (Inner, Secret) Section of the Society 
was instituted for the purpose of giving accredited stu- 
dents more direct and specific instruction in Occult, 
Psychical and Spiritual Powers and Processes in their own 
nature or organism. 

A clean, kindly, moral life, was declared to be indis- 
pensable to progress in self-knowledge and development. 

The method followed was that known in India as 
Rajayoga; subduing the passions, and meditations on the 
Supreme Being, by which Spiritual discernment and 
powers develop. 

Mediumship and psychic control were to be avoided in 
every form. Devotion, Selflessness and Aspiration, con- 
stituted the Genius of study and of work. In other 
words, it was the Philosophy of Occultism reduced to a 
working basis and applied to Individual Development. 

The whole T. S. literature abounds with references 
to "Masters" and "Mahatmas"; how (in a general way) 
they became such; what are their powers, teachings and 
methods of work in aid of mankind. 

As shown in the previous pages, H. P. Blavatsky was 



MODERN WORLD MOVEMENTS 187 

evidently a "natural psychic" and an adept in all this 
knowledge; and in communication with real Masters, by 
whom she was instructed, often guided and helped; but 
she did not claim to be a full Initiate, or Mahatma, 
herself. 

Her charity, kindness, loyalty and devotion were im- 
measurable; while her knowledge of Arcane Mysteries, 
Occult Phenomena, and literatures, ancient and modern, 
was unprecedented in literature. 

Her whole work is her Monument. It cannot be de- 
stroyed, and is likely to be better appreciated in the 
coming century than in this, as she herself expressed it. 

How far her ' 'Followers' ' have really jollowed her 
precepts and example, is not my province to declare or 
portray. That is their Karma, not mine. Segregation 
and antagonism seem the greatest misfortune, to say the 
least, in a work aiming so high, launched with such 
splendid ideals, and supported by its founders with such 
devotion and unselfishness. 

While no such work can ever be in vain, nevertheless, 
as a Great World Movement, Theosophy has been on the 
wane since the death of H. P. Blavatsky. Its greatest 
results are undoubtedly to be found in old India, the land 
of its birth, and the source of its inspiration. 



188 MODERN WORLD MOVEMENTS 

Brief Summary of 'The Great School of Natural 

Science" or "The Venerable Brotherhood of 

India". 

This School has been so clearly defined, and its Lin- 
eage, Methods and Teachings so definitely portrayed by 
its accredited representative in "The Great Work"; 
"The Reality of Matter"; in "Life and Action" and 
other publications as to require no further portrayal at 
my hands. There need be no misconception, nor mis- 
application on the part of any intelligent student with an 
open mind, seeking simply Truth and Light. 

The author of these works has had a personal experi- 
ence and made practical demonstration of the truths he 
portrays and of the teachings he puts forth. 

For more than a quarter of a century (30 years in fact) 
he has been a full Initiate, and an accredited teacher and 
representative of the Great School. 

He has demonstrated the fact, that "There is no 
Death"; that there is a Constructive Principle in Nature; 
a Harmonic Law of all human association and higher 
evolution; that Morality is the foundation of all Con- 
structive Evolution; that the Law of exact Compensation 
(Karma) measures and determines the results of all human 
activities. 

There is nothing in the general teaching that contro- 
verts the ethics and general philosophy involved in the 
writings of H. P. Blavatsky, so far as I can discover. 

The ' ' Great School " seems to me one of those * 'special 
groups of Masters" — to which H. P. Blavatsky refers 
(as quoted in preceding pages). 

It is — I am told — a "separate group" with methods, 
teaching, records and literature (libraries) of its own. In 
these regards, it is said to be the most ancient of all such 



MODERN WORLD MOVEMENTS 189 

bodies of men, records antedating the Vedas; the sinking 
of Atlantis, the civilizations of India, Egypt and Persia. 

How and why it preserves these records and how it 
gives them out to accredited students, is very clearly set 
forth in the ' 'Foreword' ' to the "Questions on Natural 
Science'' recently published by the Indo-American Book 
Co., as follows: 

"The history of the Great School, from its authenti- 
cated beginning to the present time, has been a history 
of the struggle of the human Soul for knowledge of it- 
self, its origin, its evolutionary unfoldment, its relation 
to the Great Universal Intelligence or Soul of Nature, and 
its final destiny. 

"Its efforts have been devoted: 

i. To an accumulation of exact and definite knowl- 
edge covering the entire field. 

2. To the preservation of that knowledge, so that 
none of it shall ever be wholly lost, and where it may be 
accessible whenever needed for the benefit of humanity. 

3 . To give that knowledge to the world when, where, 
in whatever manner, and under whatever conditions are 
consistent with the knowledge to be given and the people 
who are to receive it. 

' 'The present effort of the School is centered upon this 
Western World and upon this present Movement of Nat- 
ural Science and the Harmonic Philosophy, known as 
"The Great Work in America". 

1 'Experience has demonstrated that among the many 
difficulties to be met and overcome in such a Work, one 
of the very greatest is that of presenting the knowledge 
in such manner as to impress it upon the intelligence and 
consciousness of the masses so indelibly, so definitely, 
so exactly, so comprehensively and so in detail, as to 
avoid all uncertainty and insure absolute uniformity. 



190 MODERN WORLD MOVEMENTS 

"To accomplish these results the method employed 
must be such as to make it absolutely necessary for every 
student to prove himself and his knowledge at every step 
of the way. This means that he must prove not only that 
he has received the knowledge with scientific exactness 
and certainty, but that he is able to give it again with the 
same scientific exactness and certainty, and without 
variation of any kind from the lines of perfect consistency. 

' 'The three volumes of the Harmonic Series contain an 
exact statement of the knowledge of the School, formu- 
lated into definite teachings and findings". 

Suffice it here to say, that the method of presentation 
and instruction is scientific, in the strict use of the term — 
Science. 

The ' 'personal instruction" involves and leads to an 
exact personal experience, by which alone man discovers 
the nature of his own faculties, capacities and powers 
and how to control and utilize them for the highest good 
to himself and others. 

While it is true that an exact Philosophy of Life is 
involved, as a harmonious and consistent sequence of all 
teaching and work, it is equally true that every fact in 
experience rests upon demonstration, and that as one 
demonstration is thus added to another, self-knowledge 
and self-mastery go hand in hand. 

There is no record of any such previous attempt or 
opportunity for the Great School thus to give out its 
hoarded treasures of Wisdom, for many thousands of 
years. The progress of Science and the conditions modern 
civilization have rendered such revelation possible and 
timely, and the result so far seems to have justified the 
hope and expectation of the Masters of the Great School. 

For my own part, the teaching, the broad outlines 
and generalizations given out by H. P. Blavatsky, were 



MODERN WORLD MOVEMENTS 191 

like a preparation for the degree of ' 'Entered Apprentice" 
(on the way to Mastership) in the Great School. 

The two movements, when viewed aright, seem to 
supplement each other; and the later revelations and 
instructions have been greatly facilitated by the former. 

If, however, any professed "Theosophist" elects to 
deny, scout, or antagonize the Great School, its repre- 
sentatives, or its teachings, he is certainly within his own 
"eminent domain" of free-choice and personal liberty. 

I have done my best in the foregoing pages to make 
clear the criteria in all Great World Movements, and the 
standard of Justice, Equity and Right by which they 
must ultimately stand or fall, and this standard is equally 
operative and final in the measure of every individual life. 

No human being ever faced this ordeal with less hesi- 
tation or reservation than does the Representative of the 
Great School in America; and for this reason, he has my 
absolute confidence, my highest appreciation, and my 
unbounded fraternal love and confidence, which have not 
once wavered, in an intimate association extending over 
a period of ten eventful years. This is the scientific 
t 'test of experience" so often referred to in these pages. 



THE HARMONICS OF EVOLUTION 

By Florence Huntley 
Volume ]. The Harmonic Series 

This initial volume of Natural Science covers that uni- 
versal principle of the individual Love relation in nature 
which operates through the mineral, vegetable, animal 
and human kingdoms. 

The philosophy taught in this authorized volume 
means the dawning of a "New Day" in the intellectual 
and ethical evolution of the world, 

Mrs. Huntley has sensed the very soul of mankind, 
understands its yearnings for whatDrummond names 
"the greatest thing in the world, LOVE". She points 
out the pitfalls into which so many are continually 
falling, and erects guide-posts by the way which, if heeded, 
lead safely through the here, out into the hereafter. 

To those who contemplate taking upon themselves 
the responsibilities of married life, as well as to all who 
have done so, this book will be a priceless pearl, to read, 
re-read, and read again ; then heed, re-heed and heed 
again. 

"HARMONICS of EVOLUTION" should be a part 
of every home where dwells one thought above the 
transitory, evanescent, sordid things of this life. 

It opens the portals of the soul to a knowledge of the 
fact that this [life [has immeasurable possibilities and 
endless consequences which do not exist or obtain in 
the spiritual spheres. 

A study of the philosophy set forth in this volume we 
are confident will repay you or anyone else for the time 
devoted thereto. It is a book to present to a friend, 
to take with you on a journey, to read in the family circle ; 
in short, it is a "traveling companion' in Book form. 

Bound in Interlaken, maroon-colored cloth. 
Price $2.00 postpaid. 



THE GREAT PSYCHOLOGICAL CRIME 

By TK 
Volume 11. The Harmonic Series 

This book, with its fund of interesting and important 
scientific data and helpful knowledge, was written by the 
American Representative of that "venerable school 
oj wisdom" whose records are the most ancient at 
this time known to men, and which, for many thousands 
of years, has influenced the civilization and work of every 
great nation of Earth. 

Its members have toiled for the advancement of the 
human race from ignorance to knowledge, from darkness 
to light, throughout the ages past. 

The author's analysis of Hypnotism and Mediumship 
is masterly and complete. This book, when it came from 
the press, encountered more opposition from the millions 
of Spiritualists than any and, perhaps, all other books 
written upon this subject. 

The author demonstrates that Hypnotism and Medium- 
ship are analogns. For fifteen chapters, by the 
most relentless logic and unanswerable facts, which no 
one has challenged, he proves that subjective Spiritual 
"Mediumship" is vitally destructive to the physical body 
and the human soul. 

No orthodox Christian, Spiritualist, Agnostic, Pro- 
fessional Alienist, Professor of Psychology, nor Judge 
on the bench should pass this book unread. 

Every practicing physican owes it to himself, and the 
community in which he lives, to study and weigh the 
statements in this book; for he can no longer stultify 
his conscience by opposing the demonstrable facts of 
Science, merely because it may not come through the 
"regular" channels, or the particular school he may 
happen to represent. 

Add this to your collection of rare books. 

Bound in maroon Interlaken cloth. 

Price $2.00 postpaid. 



THE GREAT WORK 

By TK 
Volume 111. The Harmonic Series 

This book is also from the pen of the author of "the 
great psychological crime", and is a presentation, analysis 
and elucidation of the fundamental principle and working 
formulary of the Great School of Natural Science, which 
principle and formulary are known to the "Masters of 
the Law" and their students and friends as the "con- 
structive principle of nature in individual life" 

The author of "The Great Work" is the American 
Representative of the great school of natural science, a 
School which was hoary with age when the foundation of 
the great Pyramid was laid; a School which ante- 
dates all present authentic history and records; a School 
against which the waves of superstition and ignorance 
have dashed in vain, because its foundation is the rock 
of TRUTH. 

To the intelligent freemason as well as the general 
reader this book is invaluable, for it puts before him facts 
in the history of that Ancient Order which heretofore 
have been "buried in the rubbish of the temple" 

"The great work?* is unique in that its statements 
are verified facts which every reader may prove for him- 
self under right guidance if he but have the "Intelligence 
to know, the Courage to dare, and the Perseverance to 
do." The Philosophy taught in this book appeals to both 
Reason and Conscience, and is an inspiration to "live the 
life and know the law " Every student realizes that, if he 
so wills, he may be an heir to theWisdom of the Ages. 

The Great Work belongs in your Library. 

Bound in maroon Interlaken cloth. 
Price $2.00 Postpaid. 






LIFE AND ACTION 



Widespread and ever-extending interest in the Great 
School and its Work, made necessary the publication of a 
magazine devoted to its interest; and thus we established 
Life and Action, the official organ of the Great Work 
in America, as an aid and inspiration to the Students and 
Friends in their endeavors to apply the Science and the 
Philosophy of the School in their daily lives and conduct. 



No more fitting title could be found than Life and 
Action for such a magazine, and if you have the slightest 
interest in the Great Work you will want to be on the 
subscription list. 



Since September, 1909, Life and Action has been 
published bi-monthly with 56 or more pages of reading 
matter each issue. Twelve numbers will be sent to any 
address for $1.00, or the Four Bound Volumes and next 
twelve numbers of Volumes V and VI for $4-75. 



Send all subscriptions to the publishers. 



HARMONIC BIRTHDAY BOOK 



This is doubtless the most beautiful Birthday Book 
ever presented to the public. 

It is a large book of 310 pages, and 
among other features which make the 
book valuable and unique will be 
found 

( a) — Section devoted to Birthstones. 
(b) — Wedding Anniversaries. 
(c) — The meaning of Flowers, 
(d) — Section devoted to the deaths 

of Relatives and Friends, 
(e) — A frontispiece, and beautiful 

halftone portrait of 




Florence Huntley 

Author of "Harmonics of Evolution", "The Dream 
Child", "The Gay Gnani", and other publications. 

This book is really a family record, to be kept sacred 
from generation to generation. It will increase in value 
with the years, and become priceless to the fortunate 
owner. 



It is beautifully bound in Leather (de luxe style), 
Gold Stamped and Embossed, Gold Edges, and printed 
on heavy parchment paper. 

Packed in heavy pasteboard box and sent to any ad- 
dress postpaid for the sum of $2.00. 



PRICE LIST OF THE PUBLICATIONS OF 
THE JNDO-AMER1CAN BOOK COMPANY 

5707 West Lake St., Chicago, 111. 

. .Harmonics of Evolution Cloth .$2.00 

*. Harmonics of Evolution Flexible Morocco. 3.50 

. . The Great Psychological Crime Cloth 2.00 

* . The Great Psychological Crime Flexible Morocco . 3.50 

. .The Great Work Cloth 2.00 

*.The Great Work Flexible Morocco. 3.50 

. . Questions on Natural Science . . Half leather, New . 2.00 

. .Key to above Questions on Natural Science 1 .00 

. .The Genius cf Freemasonry . . . Cloth 1 .00 

. .The Genius of Freemasonry. . .Full Morocco 2.00 

. .The Crucifixion by an Eye- 
witness Cloth 1 .00 

. .Constructive Psychology Cloth 1 .00 

. .The Unknown Life of Jesus 

Christ Cloth 1.00 

. .Mystic Masonry Cloth 1.00 

. .The Reality of Matter Cloth 1.00 

. .Modern World Movements . . .Cloth, New 1. 00 

. .The Bible in India Cloth 2.00 

. .A Study of Man Cloth 1.50 

. .TheDream Child— Gift Edition Cloth 1 .00 

. .TheGayGnani ofGingalce. . . .Cloth 1.00 

. .Who Answers Prayer? Cloth 50 

. .The Lost Word Found Cloth 50 

. .LIFE AND ACTION, subscription, 12 numbers. . . LOO 

. .Vols. 1-2-3-4 Life and Action, each J .00 

..Four bound volumes LIFE AND ACTION and 

• next 12 issues 4-75 

. .Zanoni and Zicci — Special Edi- 
tion Cloth, Gilt Top. . . 1.00 

. .A Strange Story and the 
Haunted and The Haunters, 

Special Edition Cloth, Gilt Top. . . 1.00 

. .TheNew Avatar Cloth 2.00 

. . The Soul and Sex in Education Cloth 1 .25 

. .Harmonic Birthday Book Leather 2.00 

. .Facing the Twentieth Century. .Cloth 2.00 

. . The Great Pyramid J eezeh . . . .Cloth 2.50 

*Note — These three moroco bound books $10.00 



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